# LIBRARY OF CONGRESS, t 
imnm states op America.! 



THE 



THEOLOaY OF THE BIBLE 



ITSELF THE TEACHER, 



ITS OWN INTEEPEETEE. 



FIYE VEESIONS OF THE OLD TESTAMENT, AND FOTJE OF THE NEW, COMPAEED 
WITH THE ORIGINALS. 



OLIVER SPENCER H A L S T E D, 

ex-CHANCELLOR OF THE STATE OF NEW JERSEY. 



The just by faith, shall live again : 
Hahak. 2:4; Bom. 1 : 17 ; Gal. 3 : 11 ; Heb, 10 

'•^'^^ Washing' 



PUBLISHED BY THE AUTHOR, 417 BROAD STREET, ISTIWARK, 

NEW JERSEY. 

1866. 
V 



Entered, according to Act of Congress, in the year 1866, by 
OLIVER SPENCER HALSTED, 
In the Clerk's Oflace of the District Court of the United States for the District of New Jersey. 



JOHN F. TROW & CO., 
PRINTERS, STEREOTYFERS, tf ELECTR0T7PERS, 



INDEX. 



For the promise cited on the Title Page, "The just by faith, shall live 
again; "see Habak. 2: 4, page 216; Job 14 : 14, pages 278-9 under 
John 12: 25 ; Rom. 1: 17, page 607; Gal. 3; 11, page 617 ; Heb. 10: 
^ ^ 38 39, page 302-3; and see Eng. version of Acts 13: 38, 39.-^^^^^ 

Read the Prefatory remarks, page 1. 

Read the conclusion, page 630 and following. (The Author thought 
that proofs should precede conclusion : that it was better to say at 
the end what had been proved than to promise at the beginning what 
would be.) 

The plan of the work is simple. The Heb. word, (v/ith its meaning), is first made 
familiar to the reader, and then is followed all through the Old Testament, every pas- 
sage where it occurs being given, and the various words arc given which are used for 
it in the live different versions examined, namely, the Greek (Gr.) veision— called the 
Septuagint ; the Latin (Lat.) version called the Vulgate, which the Eoman Church 
insists is the only authentic version ; the Italian (Ital.) version ; the Bouay version ; 
and the English version (E. V.) For example, the Heb. word en-2:)hsh—'brQViih, for 
which theE. V. has about half the time soul, is first taken, and is followed through all 
the Old Testament. And the several Greek words used in the Gr. version of the Old 
Testament for the Heb. words examined, are followed through the New Testament. 
For example, psuche^ the Greek word generally used in the Gr. version of the Old 
Testament for the Heb. word evphsh, is followed through all the New Testament, and 
the various words used for it in the four versions of the New Testament are given. 
The reader soon becomes so familiar with the Heb. words for which the E. V. has so 
often soul, spirit^ ghost, d&c, that it is not necessary to repeat often the meaning of the 
Heb. word. In other instances where a Heb. word is used (always in our own letters), 
the meaning of it immediately follows, so that the English may be read as if the 
Heb. word was not introduced. Ges. stands for Gesenius. Wherever I have given 
several words for a Heb. or a Gr. word, and wherever, without giving the Heb. or Gr. 
word I have given several words, sometimes with or between them, they are all defini- 
tions given in the Lexicons. 

It would require a very minute and extended index to lead to all the information con- 
tained in the book. But something of the kind may aid in giving the reader an ad- 
equate idea of the work, and lead to a more thorough reading of it. 

SOUL, pages 2 to 360. But many things not expected will be found in 
those pages. 



Correct translation of Gen. 35 : 18,— the English Version of which is so 



INDEX. 



important to orthodoxy, — page 14; and see page 613, near the top; and 
see 2 Maccab. 3 : 31 ; 7 : 9, p. 393 ; Job 11 : 20, p. 365, near top. 

The en-jjhsh—hvesith, (English version so often soul,) is in the blood, 
Lev. 17: 11-14, pages 29-30; Deut. 12: 23, p. 59 j blood of enphsh, 
Prov. 28: 17, p. 174; Gen. 9: 5, page 10; and see Jer. 2: 34, p. 186; 
and see p. 369, line 9, to end of paragraph. 

The soma— body, is used both for the living person and for a dead person. 
The reader will find many instances of each. 

For enphsh — breaths — of a household the Greek has somata (plural of 
soma) — bodies, for living persons ; Gen. 86; 6, p. 16; 1 Cor.: 6, 15, 
p. 290 ; 1 Cor. 6: 19, 20, p. 291 ; 1 Cor. 13 : 3, p. 291 ; 2 Cor. 10 : 10, 
p. 293 ; Kom. 6 : 12, 14, p. 289. 

The soma (used for a dead person) is called upon to arise ; Acts 9 : 40, p. 
286. 

Dead en-phsh — breath— soul, (English version dead body,) Lev. 21 : 11, 
page 32. 

Dead en-phsh^ E. V. dead body, Numb. 6 : 6 ; 9 : 6, 7, 10 : pages 89-40. 

Dead en-pJisTi, E. Y. dead body. Numb. 19 : 11 ; page 42 ; and in Lev. 19 : 
28, p. 31, a dead, and the dead, is given for the single word enphsh ; 
and the same in. Lev. 21 ; 1, p. 32 ; 22: 4, p. 33 ; Numb. 5 : 2, p. 88; 
Haggai 2: 13, p. 218. 

Let die en-plisTi — breath — soul — of me, E. V. let me die. Numb. 23 : 10, 
page 44. 

EnjyJish — breath — soul — in the entrails ; 1 Kings 17 : 21, 22, p. 85 ; Job 
32 : 18, p. 380, Heb. ruach— the breath— spirit— in the belly ; Ps. 51 : 
10, p- 377, 2d paragraph; Ps. 103 : l,p. 150, enphsh in entrails ; 109: 
18, p. 152 ; in entrails ; Isai. 63 : 11, p. 881, who put in entrails of 
him / ruach — breath — spirit — of holiness of him; Isai. 26: 9, p. 180, 
ruach of me in entrails of me ; Ezek. 11 : 19, p. 878, ruach in entrails of 
them ; Ezek. 36 : 26, 27, p. 379, 1st paragraph, ruach in entrails of 
you, in each of these verses; Habak. 2: 19, p. 369, 2d paragraph, any 
ruach not in entrails of him — it. In Baruch 2 : 17, p. 245, we have 
"those lying dead in the hades [grave], of whom is taken away the 
imeuma, breath — spirit — from the entrails of them ; " and for entrails, 
see Jer. 4: 19, p. 187 ; Luke 1 : 78, p. 272 ; 2 Cor. 7 : 15, p. 293; 
Philipp. 1 : 8, p. 294 ; Philemon, v. 7, p. 300, and v. 20, p. 301. 

In Eccl. 24: 1, p. 241, we have wisdom commendQih psuchen — breath — 
soul — of her ; E. V., wisdom shall praise herself. 

E. Y. man, where the Heb. is enphsh adm — breath, soul — of man; Lev. 
24 : 17, p. 34; and see psuche of man, for man; Rom. 2 : 9, 10, p. 288; 
psuche of you, for you, 2 Cor. 12: 15, p. 294, 



INDEX. 



iii 



E. v., beast, where the Heb. is enphsh heme — breath — soul — of beast; 
Lev. 24: 18, p. 34-35; and see enj)?ish c(f cattle; Prov, 12: 10, p. 163. 

E, V. man, where the Gr. is psuche-, Lev. 17 : 4, p. 28-29;, and see Lev, 
17; 10, p. 29 J Prov. 27: 7, p. 173. 

Solomon's enjphsh — Gr. psucJie — breath— soul [for sayings] encompassed 
the earth; Douay, thy soul covered the earth; E. V., thy soul covered 
the whole earth; Ecch 47: 15, p. 243. 

Lexicographers first give the primary, etymological, true meaning of 
words, as of epJisJi — Gr., psuche ; ruach — Gr. pneuma, &c. ; and then 
give the secondary senses in which they are used; see p. 251, under 2 
Maccab. 1:3. 

The two Hebrew words en-phsh chayah — breath breathing— occur twelve 
times in the Pentateuch — the five books of Moses, namely : Gen. 1 : 
20, 21, 24, 30; 2: 7, 19 ; 9: 10, 12, 15, 16; Levit. 11: 10, 46. Turn 
to these passages, given in their order in the Book. The Douay gives 
living soul in five of these passages, namely : Gen. 2 : 7, page 5, 6 ; 
Gen. 9 : 10, 12, 15, 16, pages 10-11. The E. Y. gives living soul in but 
one of them, namely: Gen. 2:7; and for enpJish chayah see Ezek. 47. 
9, p. 207. 

The Heb. idiom enphsh of me, for, I; Gen. 19 : 20 ; 27: 4, 7, page 13 : 
enphsh of thee, for, thou. Gen. 27 : 19, 31, p. 14 ; enphsh of you, for, 
yourselves, Lev. 11: 43-44, p. 27; Song of Sol. 1 : 7 ; 3 : 2, 3, 4, p. 
176. Gesenius, under enphsh, says " enphsh of me and enphsh of thee, 
are put for the personal pronouns I and thou," titing passages; and see 
Jer. 5 : 9, 29, p. 188; Jer. 9 : 9 ; 14 : 19, p. 189. 

Enphsh of him, for, him, himself; Isai. 44: 20. p. 182. Bnphsh~Gr. 
psuche — of men, breaths — souls of men, for, men ; 1 Maccab. 2 : 38, p. 
249. The same in 1 Maccab. 9: 2; 10: 33, p. 250; and in Rev. 18: 
11, 12, 13, p. 316; 1 Peter 1: 22, p. 308 ; 1 Peter 5 : 6, p. 310. 

Enphsh of them, for, themselves; Isai. 46: 2; 44: 17, p. 182; Ezek. 14: 
14, 16, 18, 20, p. 202. 

Enphsh of you ; Douay, your souls; Ital. and E. Y., yourseh'es; Jer. 37: 
9, p. 194 ; psuche of you, for, you, 2 Cor. 12 : 15, p. 294. 

Enphsh usedfor men ; Ezek. 22: 25, 27, p. 204 ; enphsh of men, for, men, 
Ezek. 27 : 13, p. 206. Greek ; names of men [another idiom for men, 
equivalent to breaths — souls — of men, for, men]; Rev. 11 : 13, p. 316. 

In Judges 16 : 16, p. 76, we have Heb., was shortened en^^y^ — breath — 
soul — of him even to death. In Mat. 26 : 38, p. 265, we have Greek, 
deeply dejected is the psuche — breath — soul — of me even to death 
[i. I am deeply, &c.] 



r INDEX. 

An expanded of enphsh, or an expanded e/iphsh, used for one who is 
puffed up, a vain man, a boaster; Prov. 2i: 25, p. 174. 

Meaning of our wofd pusillanimous ; Eccl. 7:10, page 234. 

O ray soul is poetical for, 0 David ; Ps. 16 : 2, p. 113 ; Jndges 5 : 7, ]2, 
21, p. 74, 75, in the song of Deborah; and see Ps. 27: 7, p. 173. The 
reader may judge Whether enphsh is poetical there. 

Running water is called in the Hebrew living water; Lev. 14: 50, 51, 52, 
p. 28 ; and the Heb. enphsh chayah — breath breathing [i. e., air in 
motion in and out of the lungs] is, in the Hebrew, living breath ; E. V., 
Gen. 2: 7, living soul. 

In Gen. 46 : 26, p. 17, we have enphsh— hreaih— soul— out of the haunch 
of Jacob; and the same in Exod. 1 : 5, p. 18. In Hebrews, New Test., 
7: 5, p. 302, we have Greek, the 'brethren of them, although having 
come out of the haunches of Abraham. 

Examination of Commentator Scott's Note to G^n. 2 : 7, page 68 to 71. 

The Witch of Endor, 1 Sam. 28 : 8, page 412 and following. 

The E. V. of Psalm 16: 10, "Thou wilt not leave my soul in hell," &c., 
corrected, page 114 and following; and see Acts 13: 36, 37, p. 600; 
Acts 2: 27, 31, p. 283; and see E. V. of Acts 13 : 30, 35. 

Bishop Hobart's and Episcopiicy's understanding of that verse (Psalm 
16: 10) overthrown, pages 116 to 124. 

The E. V. of Psalm 49 : 11, " Their inward thought (is that) their houses 
(shall continue) for ever," corrected, page 134. 

Conversation with a Bishop in reference to that verse (Psalm 49 : 11), 
pages 138 to 143. 

Remarks on the Books called Apocryphal, pages 220, 256; and page 357, 
Milton. 

Various Heathen notions of what is called the soul, pages 266-7. 

As to the E. V. of Gen. 2 : 7, see 1 Cor. 15 : 45, page 292 ; Wisdom of 
Sol. 15: 11, p. 231. 

How Esdras— Ezra — gives Gen. 2 : 7, page 6. 

"Thou shalt go to thy fathers;" "they were gathered unto their fathers," 
meaning of, page318 to 323; Ps. 49: 19, p. 138. 

Bishop Hobart's and Episcopacy's theory of departed souls— spirits — 
ghosts, page 320 to 322. 

Dives and Lazarus, page 320, 321 ; and Whately's remarks, page 352. 

"The transfiguration— Mos3s and Elias, and remarks by Whately, page 
352, 3, 4. 



INDEX. 



V 



The Clirist's proof to the Sadducees that there would be a resurrection 
from among dead, page 823-4 ; and see page 331, Milton, and page 351- 
2, Whatelj. 

How x\lbert Barnes, D. D., gets at the idea of inherent immortality, 
page 325 to 330. 

^'iews of John Milton, page 329 to 347; taken from his work entitled 
"A treatise on Christian Doctrine," published after his death. 

Views of John Locke, page 347 to 349 ; taken from his treatise, entitled 
" Reasonableness of Christianity." 

Views of Archbishop Whately, page 143, 340, 342, 349 to 353 ; 35G, 
second paragraph, 583, 016, 622 under 2 Tim. 4: 8, 627, 628; and 
see page 248, foot. 

Fn-phsh — breath — soul — of every breathing thing. Job 12: 10, page 99: 
Numb, 31: 28, page 50; Rev. 8: 9; 16: 3; page 316; Deut. 20; 
16, page 60-61; Prov. 7: 23, p. 100. Prov. 12: 10, p. 163; and see 
Joell: 20, p. 211. 

He shall live; enpJish of him shall be to him for booty ; Jer. 21 : 9, p. 
191 . Jer. 38: 2, p. 194; Jer. 39 : 18, p. 195 ; Jer. 45: 5, p. 196. 

Eni^hsh which sinneth shall die ; Ezek. 18: 4, 5, 20, p. 203. 

In Job 11 : 20, p. 365, near top, the Heb. is, a breathing out of enjjhsTi— 
breath — soul, for, death. 

Forest and fruitful field said to have enplish and &sAr, breath — soul — and 
flesh ; Isai. 10: 18, p. 178. 

Meaning of the E. V. words, converting the soul; Ps. 19: 7, p. 125; 
Ps. 23 : 3, p, 126 ; Ps. 35 : 17, p. 129 ; Prov. 25 : 13, p. 172 ; Lament. 
1: 11, 16, 19, p. 198; and see Ruth 4 : 15, p. 77 ; Judges 15 : 19, under 
Ruth 4: 15; Acts 3: 19, p. 284; 2 Tim. 1: 16, page 299; Philemon, 
V. 7, p. 300; and see the different language in James 5 : 19, 20, p. 305. 

EnpJish, Gr. Kephale — head; margin, person ; Isai. 43 : 4, 182. 

Prov. 6:9; Rheims and E. V., I saw under the altar the souls of them 
that were slain for the word of 'God; the Greek is tas psucJias — those 
breaths, for persons ; see Milton's remarks, foot of page 344. 

One word used as equivalent to the accumulated words, heart, som, 
mind; 2 Chron. 6 : 14; 15: 15; 19 : 3, p. 93 ; 19 : 9 ; 20 : 3; 24: 4; 
31: 21, p. 94; Ps. 10: 17, p. 112; Isai. 38 : 3, p. 181 ; Jer. 3: 10, p. 
180; Jer. 24 : 7, p. 192 ; Jer. 29 : 13, p. 193 ; Joel 2: 12, p. 211 ; Zeph. 
3: 14, p. 218; Acts 8 : 37 ; 13: 22, p. 286; Mark 7 : 6, p. 267; 1 
Thess. 2: 4, p. 297; Hebrews 10: 22, p. 302 ; Rev. 17 : 17, p. 316. 
With my whole heart and with my whole soul, is given as language used 
by Jehovah; Jer. 32: 41, p. 194. And swearing on enplish of him, is 



vi 



INDEX. 



ascribed to Jehovah j Jer. 51 : 14, p. 197. And in Zech. 11 : 8, p. 218.j 
Jehovah savs, his enphsh — breath — soul — was shortened. And in Matt. 
12: 18, p. 263, God uses both psuche and pneuma in reference to him- 
self. In Acts 13 : 22, p. 286, he uses Kardia in reference to himself 
And see Exod. 15 : 9, p. 21 ; and see Isai. 42 : 1, p. 182. 

The Hebrews, for some centuries before Christ, held the name Jehovah 
so holj that it might not even be pronounced. In the Septuagint 
Kurios is used for it, which produces confusion. See page 345-6. 

SPIRIT, page 360 to 433. And this word has been to some extent antici- 
pated under the word Soul. The Hebrew ruach roe — breath bad — bad 
breath — is a Hebrew expression for disease, sickness ; 1 Sam. 16 : 14, 
16, 23 ; in each of which verses the Douay has evil spirit, and the E. Yi 
has evil spirit, page 387-8. 

In Job 15: 30, p. 364, near the foot the Heb. is ruacTi — breath — spirit 
the Lat. spiritus ; Douaj, he shall be taken awaj by the Ireath of his 
own mouth ; E. Y., hj the dreatTi of his mouth shall he go away ; or- 
thodox margin, " i. e. of the Almighty's mouth"! Ezek. 18: 31, p. 
203-4; 21 : 7, p. 204. In Ezek. 37: 14, the Hebrew is ruach; the 
Gr., pneuma ; the Lat., spiritus ; Douay, spirit ; Ital. spirito ; E. Y. 
spirit. Joel 2: 28, p. 211-12; Eccl. 34: 13, p. 242; Baruch, Epis- 
tle of Jeremy, 6 : 25, p. 246 ; song of the three holy children,verses; 
43 and 64, p. 247. In Isai. 33 : 11, the E. Y. has breath; the Heb. 
there is ruach: the Gr, pneuma : the Lat. spiritus; the Ital. anger; 
the Douay breath. Job 27 : 3, p. 102, Heb. ruach of God in nostrils 
of me. In Gen. 7 : 22, the E. Y. is, all in whose nostrils (was) the 
breath of life died ; see the Heb., Gr., Lat., Douay, and Ital. of the 
verse, p. 8, 9, Isai. 59 : 19, p. 365, near foot, and 366 — ruach of 
Jehovah; for a wind; James 2 : 26, p. 304; Rheims and E. Y., spirit 
margin, breath ; see Gesenius, at page 369, foot, and page 870. 

Ruach is equivalent to enphsh ; see page 370-1-2-3, and pages following. 
In Isai. 65 : 14, p. 377, top, we have breaking of ruach — breath — 
spirit — with howling. 

Meaning of Ps. 139: 7 — whither shall I go from ruach oi thee; see foot 
of page 380, and p. 381. 

Ruach of prophecy; see page 384, foot, and p. 385. 

Where the evil spirits, unclean spirits, devils of the Rheims and E. Y. 
New Testament come from; seepage 387, top, and 388; and see p. 
457, 458, 459. In Judges 9 : 23, p. 458, foot, and 459, the Heb. is 
ruach breath bad; Douay, a very evil spirit ; E. Y., an evil spirit; 
margin, a spirit of dissension. 

Fo Isai* 31: 3, E. Y., their horses flesh and not spirit, see page 390, mid- 
dle and towards foot. 



INDEX 



vii 



Matt. 12: 45; Rheims andE. Y., seven other spirits; see page 473, top. 

Meaning of Gen. 6 : 3; E. V., mj spirit shall not always strive with 
man ; see page 848, foot, and p. 344. 

Meaning of Luke 23 : 46; E. V., into thj hands I commend my spirit; 
see p. 345, and remarks by Milton, page 346. 

Meaning of 2 Cor. 5 : 8, and of 2 Peter 1: 13 ; E. V., earthly house; 
this tabernacle ; see page 346-7 ; Milton. 

Though 'breath is so frequently given in the Old Testament for the Lat. 
spiritus, the Rheims (a Romish version) avoids ever giving treath for 
the Lat. spiritus in the IsTew Testament, and the E. V. follows the 
Rheims in this respect ; see page 415. For the E. Y. spirit, in James 
2 : 26, the margin gives breath. That soul, spirit, ghost, each mean 
Ireath, is shown by the E. Y. itself. Read from p. 857, near foot to 
page 360, and Ps. 33 : 6, p. 360 near foot ; and see the numerous pas- 
sages cited on pages 361-2-3, showing that spirit means breath ; and 
Job 15 : 80, p. 864-5, before given. 

Rheims andE. Y., Father of spirits; Heb. 12: 9 ; p. 425, top. 

Compounds with the Latin verb spiro — to breathe, p. 427-8. 

E. Y., it is a spirit ; Matt. 14 : 26 ; see page 428. 

Douay; a spirit passed before me ; E. Y., a spirit passed before ray face; 
Job 4: 15 ; see p. 428, under Matt. 14 : 26. 

In Judges 6 : 84, page 306, between brackets, the Heb. is ruach of [from] 
Jehovah put on Gideon ; the Douay is, the spirit of the Lord came 
upon Gideon; the Ital. is the Spirito ; E. Y., the Spirit of the Lord 
(margin, a wisdom and a courage divinely inspired) came upon Gideon, 
and he blew a trumpet; and see 1 Chron. 12 : 18, p. 306-7- See Par- 
onomasia, below. 

All breathing creatures have spirits as well as souls, ghosts; the three 
words mean the same, namely breaths. See Hosea 4 : 3, page 210, 
where Psal. 104: 29 is cited; and see Ps. 104: 29, p. 370 ; Joel 1 ; 20, 
p. 211. 

Every breathing thing shall return into earth again : Eccl. 16 : 80, p. 238 
A son of man not immortal ; Eccl. 17 : 80, p. 288. 

E. Y., "Who maketh his angels spirits." The Douay in Psal. 104: 4, 
has "Who makest thy angels spirits;" and theE. Y. there has, "Who 
maketh his angels spirits." In Hebrews 1 : 7, the Rheims Romish ver- 
sion of the New Testament, published with the Douay of the Old 
Testament, has " He maketh his angels, spirits," with a comma after 
angels. The E. Y. there has " Who maketh his angels spirits," with 
no comma after angels. The true Scripture is, " He maketh winds 



INDEX. 



messengers of him." See page 395, 432-3. As to who Geddes was, 
see page 431; 

Gen. 1:2; Douaj, the Spirit of God moved over the waters.; E. V., the 
Spirit of God, &c. ; see page 394-5-6 ; and 432-3 ; Zech. 2 : 6, page 
532; Heb. ruachut— breaths ; Gr., Lat, Douay, winds; ItuL and E. 
v., the four winds of the heaven: Zech. G : 5, p. 532; Heb. ruachut^ 
breaths ; Gr., Lat., Douay, winds ; ItaL and E. V., spirits ; Isai. 40 : 
7, p. 532, latter part ; E. V., spirit; margin, wind: Ps. 33 : 6, p. 512, 
near foot. By ^ word of Jehovah, yea, by ruach — breath — spirit — of 
the mouth of him ; Gr., pnevma; Lat., spiritus: Douay, by the spirit 
of his mouth ; Ital. and E. Y., by the IreatJi of his mouth ; Amos 4 : 

. 13, under Joel 2: 10, p. 530; Heb. ruach; Gr.pneuma; Douay, the 
wind; margin, "or, spirit;" and see further as to the E. V. word 
angels, p. 395 and following, and page 432-3. 

Meaning of Jude, verse 6, and of 2 Peter 2 : 4, see page 409-10. 

Spirits in prison; see page 341 to 343, and page 344, towards foot ; 'and 
see Ps. 142 : 7, and 143 : 3, p. 157-8. 

SPIRITUALISM. (The word should be spiritism) ; see page 143, first half. 
I had said to the D.D., " You teach that there are spirits good and bad, 
end that they are in communication with us. A spiritist might ask 
you — v/hy, then, should they not have the means of letting us know 
that they are m.aking communications to us? " The D.D. said, he had 
no objection to that : but that he objected to the kind of communica- 
tions pretended. I replied : " that does not affect the question whether 
there be spirits." [Except that the proper effect of such communica- 
tions as are pretended is against the existence of spirits.] And see p. 
248, foot, and remark by Whately. 

GHOST; see Gen. G: 17; 7: 21, 22, page 8, 9; Job 11 : 20, page 98 ; 
Jer. 15 : 9, page 189, 190 ; Lament. 1:19, page 198 ; Acts 5 : 5, 10, page 
285; Acts 12: 23, page 286; and see page 415, 416, for other passages 
where the Rheims gives ghost^ and the E. V. the same, and see page 
190, 370; and in Job 34: 15, page 109, where the Douay and E. V. 
have, perished ; the Hebrew verb is ghuo — to breathe wholly out ; and 
in Job 36; 12, where the E. V. has die, the Hebrew verb is ghuo ; 
and see Job 31 : 39, p. 105 ; Ezek, 21 : 7, p. 204. And in Hosea 4: 3, 
p. 210, the Hebrev/ has the same verb ghuo ; and see 2 Maccab. 3:31, 
p. 253. For other passages where ghost is used, see p. 416 and fol- 
lowing. 

DEATH. The meaning of this word is conclusively shown in connection 
with the words before given ; and read page 360 ; EccL 51 : 6, p. 244; 
Baruch 2 : 17, p. 245 ; 2 Maccab 6: 23, p. 253 ; Ps. 49 ; 11, p. 184; 
Job 27: 15, p. 493, near top; Isai. 53: 12, p. 183 ; Heb., he hath 
poured out to death enphsh — breath — soul of him. 



INDEX. 



ix 



Milton, at p. 363, vol. 1. of his " Treatise on Christian Doctrine," pub- 
lished after his death, says : " The question — is it the whole man or 
the body alone, that is deprived of vitality ? may be discussed without 
endangering our faith or devotion." See page 356. 

PARONOMASIA ; — play of words ; instances of in the Hebrew ; see p. 
306-7-8. 

PARADISE; page 487 to 497; and see remarks of Milton, p. 494, 3d 
paragraph, compared with what is said on p. 493, beginning of para- 
graph. 

HELL ; page 433 to 454. This woi'd, also, has been partly anticipated ; 
see page 121 to 124 ; and see p. 442, from Habak 2 : 5, down. 

The abyss [equivalent to hades] and death, personified; Job 28: 22,''p. 
66, preceding Deut. 31 ; 29. 

The grave personified ; Isai. 5 : 14, p. 178 ; and so in Isai. 14 : 9, p. 322, 
near top; and see Isai. 14: 9, p. 321, in connection with the allegory 
of Dives and Lazarus ; and read page 320. 

• Darkness used for the grave : Job 17 : 13, p. 567 : Job 18 : 6 ; Prov. 
13 : 9, and Job 18:18; all on page 568 : Job 40 : 12, 13, p. 573 : Prov. 
20 : 20, p. 577 ; John 12 : 46, p. 598, under John 12 : 17 ; Colos. 1 : 12, 
13, p. 619 ; 2 Pet. 2 : 17, p. 623, under 2 Pet. 2 : 12 ; Jude, verse 13, p. 
624. In Ps. 88 : 12, the Heb. is, in hsJik — darkness. . .in arts — ground, 
earth, land, of forgetfulness ; and see 1 Sam. 2:' 9, p. 449, foot. 

Silence ; place of, used for the grave ; Ps. 31 : 17, p. 574, top ; Ps. 115 : 
17, p. 575. And the grave is called in the E. V. of Ps. 88 : 12, the 
land of forgetfulness. 

Where there is no consciousness there is no time, p. 143, first half ; 
p. 339, Milton, under Philipp 1 : 23, and p. 340 ; and p. 340, Whately. 

Destruction and death personified ; Job 28 : 22, p. 322, 1st paragraph. 

Sin personified; 2 Tim. 2:26, p. 299; Matt. 13: 19, p. 473; and see 
Isai. 14: 9, p. 322. And in Job sin is personified, called adversary 
— enemy ; see p. 455 ; and see page 624, under Rev. 13 : 7. 

Destruction is equivalent to being brought to nothing; Isai. 38 : 17; 40 : 
23, p. 181 ; and see the E. Y. of Isai. 10: 25; and of Jer. 10: 24; 
E. V, Ps. 9: 5; E. V., Isai. 5; 24; E. V., Amos 8: 14; E. V., Obad. 
V. 16; E. v., Nahum 1: 9, 10, and Gal. 6: 8, p. 618; 2 Thess. 1: 9; 
see E. V. ; the Gr. is, diJcen— 'penalty — punishment — satisfaction, tisousi 
—shall pay ; olethron — perdition, eternal from the presence, &c. ; and 
see 2 Pet. 2: 12, p. 623; Job 31 : 3, p. 573; and in Job 31 : 23, the 
Heb. is, for .terror to me destruction of [i. e., proceeding from] God. 
Job's fear was fear of destruction — death as a finality. Orthodoxy has 
adopted the fear of its hell as a motive to seek God ; but it says, we 



X 



INDEX. 



must not be influenced by fear of it! In John 8: 51, the E. V. has, 
he shall never see death j and in John 10 : 28, it has, they shall never 
perish ; and in John 11 : 26 it has, shall never die. See the Gr., Lat., 
Rheims and Ital. of these verses, p. 596, 597. In Philipp. 3 : 19, the 
Gr. is, of whom the telos — Qndi^apoleia^ (defined), perdition, destruction^ 
death. [Is eternal torment an end?] In Rom. 9 : 22 we have E. V., 
the vessels of wrath, fitted to destruction. 

Philipp. 1; 23; E. Y., having a desire to depart, &c., the Rheims has, 
a desire to be dissolved; the Gr. is analusai, from the verb analuo ; 
see page 339, 340, and remarks of Milton, &c. ; 2 Tim. 4 : 6; E. V., the 
time of my departure is at hand ; the Rheims has, the time of my dis- 
solution ; the Gr. is, of my analusis, the noun from the same verb 
analuo^ used in Philipp. 1 : 23 ; and see the E. V. of 2 Tim. 4 : 8, and 
remarks of Whately, p. 622; 2 Cor. 5 : 6, 8, E. V., at home in the 
body, &c. ; see page 615, foot, and 616, and remarks of Whately, and 
p. 346, and remarks of Milton; 2 Peter 1 : 13, 14, 15, E. V., in this 
tabernacle;. . .put off my tabernacle; v. 15, after my decease, shows 
what Peter meant by, in this tabernacle, &c., in v. 13, 14; and see 
page 346, 347, remarks of Milton, 

E. v., 2 Cor. 5 : 6; at home in the body, absent from the Lord, p. 615, 
foot, and p. 616 ; and page 346, from Milton. 

Death personified; Eabak. 2: 5, p. 442; as is the grave, Isai. 5: 14, p. 178. 

Death and Jiades — the grave — were cast into the lake of fire ; Rev. 20 : 
14, p. 627 ; [i. e. there shall be no more death, and of course no more 
grave] ; and see page 451, near foot and page 452-3. As is said in 
1 Cor. 15 : 26, E. V., the last enemy shall be destroyed— death ; the 
Gr. is, shall be left unemployed— death. And in Rev. 21 : 1, we have, 
E. v., a new heaven and a new earth ; and in v. 4, there shall be no 
more death, neither sorrow, nor crying, nor pain; and in Rev. 22 : 3, 
we have, there shall be no more curse; [death is the curse of the law.] 

In 1 Kings 22 : 22, foot of p. 385 and p. 386, is a personification of the 
prophetic spirit — breath ; and the same in 2 Ohron. 18 : 20, p. 886, 
top. 

Worm and fire; Isai.[[66 : 24, p. 57; and read paragraph preceding it; 
Eccl. 7: 17, page 235. 

Moth and worms shall receive him [the wicked] as a.portion ; Eccl. 19 : 
3, page 239 ; but in Matt. 19 : 29, p. 444, near top, the Gr. is every one 
who hath forsaken, &c., a life eternal shall receive as a portion. 

Worm, used in Isai. 66 : 24, means the worm of the grave; see Job 17: 
14, p, 567, near foot : Job 19 : 26, p. 569, foot. 

Fire of the grave; see Ps. 140: 3 0, p. 575, foot. 



INDEX. 



xi 



A dead man in the grave personified, represented as opening his eyes • 
Job 27: 19, p. 572, middle. 

Unquenchable fire; Eccl. 23 : 16, p. 240 ; and see what Whatelj says, p. 
349, 350, and what he says of Isai. 66 : 24, on latter part of p. 350. 

GEHENNA; see page 259 to 262, and 274 under Luke 12: 4, 5. In 1 
Sam. 20 : 31, we haveHeb., for (a) son of death he ; Gr., and Lat., the 
same. The Douay is, for he is the son of death ; Ital., for it is fit that 
he die; E. V., for he shall surely die. In Matt. 23 : 15, we have Gr., 
(a) son of Gehenna; Rheims and E. V., child of hell; see both, p. 
444, near top. 

Tartarus ; see page 411. 

SATAN, Devil ; page 454 to 487 ; and see Ps. 71 : 13, p. 145; 109 : 20, p. 
152 ; Eccl. 21 : 27, p. 240 ; 1 Maccab. 1 : 36, p. 249 ; 2 Tim. 2 : 26, p. 
299. The tsr [the Heb. word— sound it tsar]—Z2iV of Russia might 
just as well be called the Devil as to make the orthodox Devil from 
the word stn ; see page 456, near the foot. Evil spirit, 1 Sam 16 : 14, 
16, 23, p. 387-8; and see Gen. 3: 15, p. 624. foot, and 625. 

Flesh and enphsh — breath — personified; Job 14: 22, p. lOU. 

Bad^wewma^^j— breath— spirits— personified ; Matt. 12 : 43, p. 473, top. 

Bones personified ; Ps. 35 : 10, p. 129. 

The grave and the dead in it, personified ; Isai. 14 : 9, 10, 11, p. 321 . 

The Hebrews frequently fell back into idolatry ; page 471 -2. 

How the name Beelzebub is compounded ; p. 471-2. ' 

Demonology exposed by a Protestant clergyman : see page 485-6-7. 

The deceptions of pagan priests exposed by Daniel ; see Bel and the 
Dragon, p. 247-8, and see the remark of "Whately, at foot of p. 248. 

Depravity ; Scripture meaning of ; 2 Ohron. 6 : 36, " not a man who not 
sinnethj" page 93. 

The Heb. word rendered God in Gen. 1 : 1, is aleim, the plural. See 
as to aleim, p. 502 ; and p. 503, middle. 

Deyils in the hogs, Page 469, commence at Matt. 8 : 17, page 467 : see 
remarks of Draper and Thomasius and Bekker p. 485-6. 

Bekker's exposure of the orthodox notion of Devils, page 486-7. 

DAMNATION — its meaning. What orthodoxy means by it, page 444-5- 
6-7; and John 5 : 29, page 59l 

For the E. Y. word punishment in Matt. 25 : 46, the Gr. word is Ko- 
lasis — catting off; see page 586 ; and Donnegan's Lexicon. 



xii 



INDEX. 



HEAVEN; page 497 and following. Orthodoxy says heaven is a place ; 
Isai. 57: 15, p. 523; see Jer. 23: 24, p. 525, top line; p. 540, 541; 
and read p. 562-3. 

Localization of Heaven, by Pope Gregory, page 563. 

Paul's ecstacy, 2 Cor. 12: 2,4; E. V., caught up to the third heaven; 
caught up into paradise; see page 495, under John 18: 1, and page 
496. 

Patristic Geography and Astronomy, page 530, 531. 

The E. v., the host of heaven, and the army of heaven, means the sun, 
moon, and stars ; see Ps. 33 : 6, p. 512, latter part ; Ps, 136 : 5, 8, 9, 
p, 519 ; Isai. 34: 4, p. 521, latter part, and p. 522; Jer. 8 : 2, and 19 : 
13, p. 524 ; Jer. 83 : 22, p. 525 ; Dan. 4 : 35, p. 528, near foot ; Dan. 
8: 10, p. 529, middle; Zeph. 1 : 5, p. 531; Dan. 7 : 13, p. 529 ; Acts 7: 
42, p. 551 ; Joel 2: 10, p. 530. 

The moon is called the queen of heaven ; Jer. 7 : 18, p. 524 ; J er. 44 : 
17, p. 525. 

Exalted to the heavens ; Douay and E. Y, to heaven, is used for great 
prosperity, and for grandeur; Lament. 2:1, p. 526; Dan. 4: 22, p. 
528; Matt. 11 : 23, p. 443— said of Capernaum. 

Lucifer; Douay and E. V., how art thou fallen from heaven, 0 Lucifer. 
See Isai. 14 : 12, p. 520, near foot, and p. 521. 

Signs and prodigies in the heaven ; Douay and E. V., in heaven ; Dan. 6 : 
27, p. 529, near top ; Joel 2: 10, p. 530. 

The four ruachut [plural of ruach] — breaths— spirits, of the heavens, [i.e., 
the four winds] ; Dan. 8 : 8, and 11 : 4, p. 529; Zech. 2 : 6, p. 532, the 
same Hebrew ; Douay and E. V., the four winds of heaven ; Zech. 6 : 
5, p. 532, the same Heb. word ruachut; Douay, the four winds of the 
heaven; Ital., the four spiriti of the heaven; E. V., the four spirits 
of the heaven ; Isai. 40 : 7, p. 532, latter part; Lat., spiritus; Douay, 
spirit; Ital., spirito ; E. V., spirit; margin, "or, wind." See further 
as to heaven, p. 562, 563. 

Tlirone ; Douay and E. V., the Lord^s throne. See Ps. 11 : 4, p. 512 ; 
Ps. 93: 2, p. 517, and read the rest of the page ; Isai. 66 : 1, p. 523; 
Job 26 : 9, p. 540, and the preceding paragraph, and p. 541 ; and see 
Acts 7 : 49, p. 551 ; Acts 4: 12 and 24, p. 551. 

New heavens and new earth ; Isai. 65 : 17 and 66 : 22, p. 523 ; 2 Peter 3 : 
13, E. v., we, according to his promise, look for a new heavens and a 
new earth, wherein dwelleth [shall dwell— present for future- -very 
common in Scripture] righteousness [i. e., a righteous mankind. Res- 
toration is the grand idea of Scripture]; Rev. 21 : 1, E. V., and I saw 



INDEX. 



xiii 



& new heaven and a new earth ; and Rev. 22 : 2, 3, p. 562, top : Ps. 
37: 29, p. 574, preceding Ps. 49 ; and Ps. 102 : 18, p. 575. 

The kingdom ; for the word kingdom, in the Rheims and E. V., the king- 
dom of God, and the kingdom of heaven [these expressions meaning 
the same thing], the Gr. is, uniformly, the dasileia— sovereign rule, 
royalty, government, of [i. e., from, proceeding from; see Webster's 
and Walker's definitions of q/J God, or, the heavens. See Matt. 3: 2; 4: 
17 ; 5 : 3, 10, 19, 20 ; 6 : 33, p. 541-2 ; Matt. 7 : 21 ; 8 : 11 ; 9 : 35 ; 10 : 7 ; 
11 : 11, 12; 18 : 11, 24, p. 543 ; Matt. 13 : 33, 43, 44, 45, 47, 52,p. 
544; Matt. 16]: 19, the keys of that basileia, p. 544; Matt, 18: 1, p. 
544; 18 : 23 ; 19 : 12, 14, 23, 24 ; 20 : 1, p. 545 ; Matt. 21 : 31, 43 ; 22 : 2 ; 
23 : 14; 24; 14, p. 546;' Matt. 25 : 1 ; 26 : 29, p. 547. 
Matt. 10 : 28 ; and fear not them which kill the body, &c., is given 
p. 257. See at p. 339 what Milton says of the verse, and at page 352, 
what Whately says of it. 
A figurative way of expressing submission ; Isai. 51 : 23, p, 183. 
RESURRECTION", page 564 and following; and there are many passages 
relating to resurrection not given in those pages ; see Job 11 : 20; p. 
98, 99; Job 15 : 30, p. 364, near foot, and page 365 ; Job 27 : 8, p. 
103 ; Job 30 : 15, p. 104; 1 Sam. 2 : 9, p. 449, foot; Ps. 22 : 29, p. 
125 ; Ps. 30: 3, 9, p. 127 ; Ps. 143 : 11, p. 158 ; Prov. 8 : 35, 36 ; 10 : 
2, p. 161 ; 10 : 3, p. 162 ; Prov. 11 : 30, p. 163 ; 23 : 14 ; 24 : 12, p. 
170 ; 24 : 14, p. 171 ; and see the E. V. of Isai. 10 : 25, and of Jer. 
10: 24 ; Isai. 38 : 17 ; 40: 23, p. 181 ; Ezek. 18 : 4, 5, 20, 27, p. 203. 
See E. Y. of Ezek. 37 : 11, 12, 13, 14 ; Eccl. 19 : 3, p. 239 ; 34 : 13, p. 
242; Eccl. 48 : 5, p. 243 ; Baruch 4: 1, p. 246; 2 Maccab. 7: 9, 14, 
p. 254 ; 7 : 23; 9 : 12, p. 255. See E. V. of Acts 13 : 46. See Matt. 
10: 39, p. 262; 16 : 25, 26, p. 263; Mark 7: 10, p. 267 ; 8: 35, p. 
268; John 10: 17, p. 277 ; 12: 25, p. 278; 17: 2, p. 280 ; 20: 31, p. 
282. Read Rom. 6 : 5, p. 493, latter part, and the remarks there 
made. In Hebrews 7 : 25 the Gr. is whence even or also sozein — to 
bring back safe from death, eis to 2^anteles — into the complete or per- 
fect, dunatai — he is efficacious, those coming dia — through — him 
to God. Murdock renders the Syriac "to vivify for ever them who 
come to God by him ; " — [to vivify is to make alive] ; the Douay is, 
whereby he is able also to save for ever them that come to God by 
him, see E. V. . Hebrews 10 : 39, p. 302 ; James 5 : 19, 20, p. 305 ; 
1 Peter 1 : 9, p. 308 ; 1 Cor. 15 : 29, p. 332, near top ; the Gr. there is, 
if olds — wholly, nehroi [without the article] — dead, not are awakened 
[i. e., if none of the dead are] ; and read from p. 330, foot, to 337, 
where chap. 15 of 1st Corinthians is given. Heb, 10: 38, 39, p. 302. 
Meaning of Rom, 14: 12; E. V., Every one of us shall give account, &c. 

See p. 335, foot, and p. 336; and p. 613, under Rom. 14: 9, and 614. 
Meaning of Rev 6 : 9 ; E. V., I saw under the altar the souls of them 



xiv 



INDEX. 



that were slain ; see p. 314, 315, and part of p. 316 ; and see what 
Milton says at foot of p. 344; Rev. 20: 4, p. 317 ; Milton's remark above, 
applies here, too. 

Graves of them [the wicked], houses of them for ever; Ps. 49: 11, p. 

134, and p. 138, near foot, and p. 139 and following. 
Daniel 12 : 2 ; the one text in the Old Testament from which orthodoxy 
strives hard to derive resurrection of all, unjust as well as just; see 
page 580 and 594. After reading at p. 580 what is said as to inserting 
the word are^ turn to Baruch 4 : 1, p. 246. The Gr. [taken from the 
Hebrew] there is, all those holding firmly it, to life. The Douay and 
the E. V. insert sJiall come between it and to life. Now why could 
they not have inserted are, or shall come, after these (the true word, 
but given some by them,) in Dan. 12: 2? In Matt. 20: 28, p. 264, 
we have, Gr., the son of man came to give the psuche of him a price 
paid for ransom for many: and in Mark 10: 45, p. 270, Gr., to give 
the psuche of him a ransom for many : and see under Dan. 12: 1, p. 
580: Job 8: 20, 22, p. 565, near top: Ps. 31: 17, p. 574, top: Jer. 
17: 13, a:id 51 : 39, p. 579. Heb. 9 : 28, p. 622, to bear sins of many. 

Turn to Job 14; 14. p. 278-9, under John, 12: 25, and observe the ren- 
dering there given . Fry renders the Gr. of that v. thus — he gives 
the two last words of v. 13 and the 14th v., " and remember me, when 
there shall die a man that shalljive again ; all my set time will I pa- 
tienty wait, till the period of my reviving shall come." [Reviving 
means living again ;] yet the writer from whom I get this rendering 
by Fry of Job 14 : 14 says. Fry believed the dogma, the immortal soul. 
I did not know of Fry's rendering of the verse till after the publica- 
tion of this book. And I have just received, in a letter from a gentle- 
man who had received a cop y of this book with the first index, ThomJ|- 
son's rendering of the verse. ^THe puts a semicolon after remember me, 
in V. 13, and renders v. 14 thus — for though a man die he may be re- 
vived, after finishing the days of this life of his; I would wait patiently 
until I come again into existence. [Be revived, is, to be caused to live 
again. I had seen Thompson's rendering sometime before, but had 
forgotten the exact words of it ; and that " live again " is the mean- 
ing of zesHai, in the Gr. of Job 14 : 14, see Ezek. 37 : 9, p. 366 
foot, and p. 367, where the same Gr. verb is used.] 

For Acts 24: 15, the verse relied on as teaching the resurrection of the 
unjust, see page 598-4-5 ; and page 600 (beginning with Acts 13 : 26) 
to 610 ; and see E. V. of Acts, 13 : 23, 26; Gal. 3: 7, 11, p. 617; Gah 
5 : 5, p. 618 ; Rom. 9 : 7, 8, p. 612, near top. Heb. 10 : 38, 39, p. 802. 

John 5 : 29. The verses Dan. 12: 2 and Acts 24 : 15 being disposed of, 
John 5 : 29 is orthodoxy's last resort for its tenet, the resurrection of 
the wicked. See p. 593, latter part, for what Olshausen says. See 
page 445, and 592, for John 5 : 29. I add here ; the Greek preposition 

^(^iv^ y^i^^^ Jld^^^fey o^doyf^s 



INDEX. 



XV 



used is eis. Its primary meaning is m, and. accordingly, Groves's 
Lexicon first gives in for eis, and then gives twenty-three other signi- 
fications, and among them unto. Neither of the other Lexicons gives 
unto for eis. Now the Eheims, in John 5 : 29, has unto, and has, shall 
come forth unto the resurrection of judgment. The E. V. has, shall 
come forth unto the resurrection of damnation. Are they to come 
forth dead and then be made alive unto the E. V. damnation— ortho- 
doxy's conscious misery? Orthodoxy says that they — the orthodox 
souls of them— have been in conscious misery ever since what ortho- 
doxy calls death. Again; the Latin used here is, procedent in; and 
the Ital. here gives usciranno in — shall go out, issue, end, in resur- 
rection of condemnation. The verb used in the Greek here is eTc- 
poreud, defined, to go out, emanate ; and the Greek here is, shall go 
out — emanate, in resurrection of Jcrisis — final issue. See Ps. 68 : 20, 
p. 574. And after seeing what is given under the word Paronomasia, in 
this index, we need not scruple to believe that there is a play here 
upon the Gr. verb ehporeuo, rather than believe that the master 
intended to contradict, in this one verse, all other Scripture, both Old 
and New, and to contradict all his own other teaching. The Gr., Lat., 
and Ital., were so ill-suited to express the orthodox notion of resur- 
rection of the unjust, that the Rheims thought fit to give come forth 
unto ; and the E. V. followed this. As to the critical authority of 
the received [Greek] text of the New Testament, see p. 590. And 
see further (as to the meaning of John 5: 29), Rom. 8: 19, p. 611, 
foot ; Ps. 68 : 20 ; 71 : 20, p. 574 ; Ps. 88 : 5, and 94 : 23, p. 575. 

Rom. 14: 10, E. V., for why dost thou judge thy brethren ? for we shall 
all stand before the judgment seat of Christ; see p. 613, foot, and p. 
614; and Ps. 68: 20, p. 574, and 2 Cor. 5: 10, E. V., for we must 
all appear, &c. ; see p. 616, from Whately ; and 2 Tim. 4: 6, 8, E. V. ; 
see 2 Tim. 4: 8, p. 622, from Whately, and see Philipp. 1 : 23, p. 339 ; 
Philipp. 3 : 10, 11, p. 619. 

The E. V. of Psal. 37: 37, 38, corrected. See page 171-2, under 
Prov. 24: 14, and pages 44-5-6, under Numb. 23 : 10, where the two 
verses in Psal. are given. 

The true rendering of 1 Cor. 15 : 22, given page 333, near the foot, and 
page 334. The E. V. there, is, " For as in Adam all die, even so in 
Christ shall all be made alive." 

Conversation with a Bishop on Resurrection, page 836. 

Testimony of the Catacombs, page 314, 315, under Rev. 6: 11, and page 
628-9; and see Wisdom of Sol. 3 : 2, 3, p. 227; Isai. 57: 1, 2, p. 579. 

What translators can do by transposing words to suit a theory, see Acts 
18 : 48 ; 2 Tim. 1 : 10, page 325 to 328, and Acts 4: 2, page 599. 

The E. V. of Acts 13: 48, "As many as were ordained to eternal life 
believed," corrected, p. 328. 



xvi 



INDEX. 



The E. V. of Job 19 : 25 corrected, page 569, and Job 13 : 28, page 565. 

How a Doctor of Divinity learned the truth, page 626-7. 

Some say they had rather live in torment than be annihilated : others 
say death is no punishment. See as to these ideas, p. 348, 349, 350. 

The Rheims, and E. V., of James 2 : 19, corrected, p. 483-4-5. 

Election; see p. 425-6 ; Ephes. 1 : 5 ; 2 : 10 ; 4 : 24, 30, p. 618. 

Salvation means restoration from death — the grave: Ps. 68: 20; 71: 20, 
p. 574; Prov. 15 : 10, p. 577; Matt. 18: 11, 14; 19: 16, 25, p. 585; 
Matt. 20: 28, p. 586. 

Translation of Enoch, so called; Gen. 5: 22, 33, 34; see p. 612, 613. 

Luke 2: 29, E. Y., now lettest thou thy servant depart in peace; see p. 
613, near top ; and what Alford there says. 

1 Cor. 6: 3, E. Y., know ye not that we shall judge angels? and read 
the E. Y. of verses 4, 5, 6 ; see p. 614, from Whately. 

The Apostle's Creed in a single verse ; Rom. 10 : 9, under 10: 7 ; see p. 613. 

The Hebrew has no article. See page 381, last paragraph, and page 382. 

The Greek has only the definite article, the ; and the rule given in the 
Greek Grammars is, that where the Greek does not use its article (i. e., 
the)^ our indefinite article {a) is signified ; see Yalpy's Greek Gram- 
mar, by Anthon, p. 21. 

And another rule for rendering Greek into English is, that where the 
Greek article (i. e. the) is put before a noun used in an abstract 
sense, it is not to be rendered into English ; see Prov. 15 : 11, p. 
66; Matt. 6: 25, p. 257. And the reader will observe hundreds of 
such renderings of the Greek into English. And it is the same 
with the Italian, as the reader will see occur constantly ; and it is the 
same with the French. See as to the above rules Matt. 16 : 26, p. 263. 

The Latin has no article. Hence the Douay and the Rheims took the 
liberty of using either of our articles, or neither of them, as best 
suited the theory of the Romanists ; and the Ecclesiastics who gave 
us the English version took the same liberty. Romanism made the 
Latin language the sacred language ; see page 376, 1st paragraph, and 
p. 432, from near top, for remarks by Draper. See further as to supply- 
ing our article Mark 10 : 17, p. 269 ; and in John 20 : 22, p. 281, the 
effect of improperly omitting our article and improperly using our 
article the, is manifest. And almost numberless instances of improper 
omissions of a and of the improper use of the occur in the Douay, the 
Rheims, and the English version. For another example, see Isai. 26 : 
19, p. 450. 

The Heb. and Gr. prepositions are used in many different senses ; see 

p. 548, latter part, and page 553, under 2 Cor. 5 : 1. 
See what is said of the English version, and by whom, p. 87, last par 
The writer of The Theol. of the Bible " a member of the Church ; p. 356. 



THEOLOGY OF THE BIBLE: 



ITSELF THE TEACHER AND ITS OWN INTERPRETER. 



A NEW English version of all the Bible, however much to be 
desired, is not necessary for the development of what most concerns 
us to know, — the v/ill and purpose of God in reference to mankind. 
The meaning of a few of the leading words of Scripture, in fact of 
any one of several of them, makes His revelation in that respect, 
plain, simple, and harmonious from beginning to end ; just what 
was certainly intended ; easy to be understood by the faculties he 
himself gave, and to which it is addressed. 

The words I refer to, I take from the English version. They 
are the words : soul ; spirit ; ghost ; death ; paradise ; hell ; satan ; 
devil ; heaven ; and the word and subject, resurrection ; and to 
whom the promise is made of becoming a child of the resurrection. 

The Bible is its own dictionary; its own interpreter. By its 
various modes of expressing the same idea, it so fixes the meaning 
of each of these words, as to render that meaning incontrovertible. 



For an Introduction read the Appendix. And read 
the Notices of the Book at the end of the volume. And 
read the small print on page 1 of the Index. 



2 



THEOLOGY OF THE BIBLE. 



SOUL. 

The first place where the word soul occurs in the English ver- 
sion is Gen. 2 : 7 ; in its phrase " and man became a living souV 
The Hebrew words there are, nplish hhyh^ to be sounded en-phsh 
chay-ah. I do not give the Heb. characters — letters — in these 
words, but express them as they are expressed in our letters by 
Professor Charles Wilson, Professor of Hebrew in the University 
of St. Andrew's ; and I sound the words according to the sounds 
he gives to the letters. These are two of the many onomatopoietic 
words found in the Heb. ; that is, words which by the sounds of 
them express the thing signified : nphsh is composed of three 
consonants, ph, sh^ and cannot be sounded without a vowel 
sound ; but the letter n contains the short vowel sound of 6 ; it 
requires eoi to sound ?^ ; and nphsh is to be sounded in two sylla- 
bles, thus, en-phsh. Inspire, draw in, through the mouth, en ; and 
exspire, breathe out, through the mouth, phsh, in one syllable, 
giving to p)^ sound of our f\ and you have the action of 
breathing in and out through the mouth ; the Heb. word phh is 
mouth. Accordingly, the Heb. nphsh^ as a verb, is defined, to take 
breath ; and as a noun, is defined, breath. The other word, hhyh, 
is composed of three letters, M, y, A, the first and last, consonants ; 
the middle letter, a vowel ; and this word is to be sounded in two 
syllables. Draw in, through the mouth and throat, with a strong 
guttural sound, chay^ in one syllable, giving a slight hard sound to 
the c, and the rough spiritus — rough breathing — to the A, and 
breathe out the syllable ah ; and you have inbreathing and out- 
breathing through the throat and mouth : and, sounding the two 
words together, you have by en-phsh^ inbreathing and outbreathiug, 
and by chay-ah^ inbreathing and outbreathing repeated. When the 
breath goes out with the last syllable of en-phsh.^ it is drawn back 
again with the first syllable of chay-ah. And the great Hebrew 
lexicographer Gesenius says, that the idea of the Heb. word 
chay-ah is that of breathing ; inasmuch, says he, as the life of 
animate beings is discerned by their breathing ; and he adds, com- 
pare en-phsh ; showing that the two words express the same thing. 
And since getting his lexicon, the late edition, I have found near 
fifty of these onomatopoietic words, expressly so called by him. 



THEOLOGY OF THE BIBLE. 



3 



And certainly this was tlie most natural way of forming words, 
in the construction of a primitive language by alphabetical letters. 

The Greek noun used by the Septuagint in Gen, 2 : 7, for 
the Heb. noun en-phsh^ is psuche — breath, from the Gr. verb 
psucho — to breathe, to blow ; and the two Gr. words there used 
for en-phsh chay-ah are psuche zosa. 

I once asked a D. D., a graduate of the Princeton Theological 
Seminary, and who had received the doctorate from that institu- 
tion, what the Gr. word was, where the E. V. had soul^ in Gen. 
2 : 7. He said he supposed it was psuche. I then asked him if 
that Gr. word had occurred before in the Septuagint. He said he 
didn't know that it had. I told him it occurred four times in the 
first chapter, and gave him the verses. After satisfying himself as 
to the two Gr. words, psuche zosa^ he said he had a smattering of 
the Heb. ; and, after finding the two Heb. words in Gen. 2 : 7, 
and in the four verses of the first chapter, he said, " Yes, the same 
two Heb. words are used in each of those verses." This incident 
shows the strange state of things, that the very first chapter of the 
Bible is not read even in that so-called Theological Institution, 
either in the Heb. or in the Gr. 

I now, before rendering the Heb. of Gen. 2 : V, give, in their 
order, the places where the Heb. word en-phsh — Gr., psuche, occurs 
in the first chapter of Genesis : 

Heb. And said God, Let multiply those waters reptiles en- 
phsh chay-ah — breath breathing. [Most interpreters . 
take chay-ah, in this connection, to be the adjective 
or participle, which gives for the two words, breath breathing. Our 
word living is not a synonym with breathing ; but is an equivalent ; 
because to hreathe is to live, and to live is to breathe. Hence the 
Romish Douay version, and the E. Y., where it suits them, give 
living instead of breathing ; which gives, for the two words used 
here, breath living, i. e. living breath. The Heb., the Gr., the Lat., 
and the Ital. put the noun before the adjective, and before the 
participle ; we put the noun after them. And if we give living 
breath here, the preposition of must be inserted, so as to read, 
reptiles of living breath. But Gesenius takes chay-ah, in this 
connection, to be the genitive of the noun chay-ah ; and he gives 
for the two words en-phsh chay-ah, " animal of life," i. e., says he, 
endued with life; "living creature;" citing Gen. 1 : 21, 24, and 
Gen. 2 : 7 ; 2 : 19, and others ; giving also the German, living seele 
(defined by the German and English dictionary, soul, among other 



4 



THEOLOGY OF THE BIBLE. 



significations), equivalent, says he, to the German, living wese7i 
(living being). So that Gesenius renders the Heb. e7i-phsh chay-ah, 
in Gen. 1 : 20, 21, 24, 30, and in Gen. 2 : 7, and other places, " ani- 
mal of life ; " " living creature." The Lat. word animal is from 
the Lat. noun ani7na^ breath, and signifies, a breathing creature ; 
and our word animal is the Lat. word, and signifies the same.] 
The Gr. in Gen. 1 : 20, gives, reptiles psuchon z6s67i [genitive plural 
of psuche zosd] — reptiles of breath breathing \z6s6n being the par- 
ticiple of the verbsao, to breathe]. Before I had met the word 
onomatopoietic^ it had occurred to me, that the sounds of this Gr. 
verb zao expressed inbreathing and outbreathing ; especially 
through the nose. Sound it in two syllables, zoro : draw in za, 
somewhat hard, making a sound in the upper part of the nose : the 
exspiration is the sound of the long o. The Rom. Lat. version gives, 
in Gen. 1 : 20, reptiles animce viventis [genitive singular of anima 
mvens\^ reptiles of breath living — living breath. The Rom. Ital. 
version gives, reptiles (that may be) animali viventi — animals 
living. The Douay, published in 1609, three years before our 
E. V. was published, gives in this verse, " the creeping creature 
having life." The E. V. gives, " the moving creature that hath 
life." 

Heb., . . . and every en-phsh chay-ah. Gr., and e\evj psuchen 
^ . zoon — every breath of breathing creatures [zoon is 

the genitive plural of zoon, which Donegan defines, a 
living creature, an animal ; animal^ as before said, means a breath- 
ing creature]. The Lat. is, and every animam viventem. Ital., and 
every animal viveiite. Douay, and every living and moving crea- 
ture. E. Y., and every living creature that moveth. 

Heb., . . . en-phsh chay-ah. Gr., psychen zosan — breath breath- 
ing. Lat., animam vive7item. Ital., animali viventi. 
Douay, the living creature. E. V., the living creature. 
Heb., And to every .... which in it en-phsh chay-ah — breath 
breathing. Gr., which hath in itself psuchen zoes — 
breath of life. [The Greek here agrees with Gesenius 
in making chay-ah the genitive of the substantive chay-ah. But 
in verses 20, and 24, it gives the participle of zao/ showing 
that the Hebrews who translated the Heb. Scrij)tures into Gr. 
understood that chay-ah might be either the participle of the 
verb chay-ah^ or the genitive of the noun chay-ah^ The Latin in 
1 : 30, is, in which is anima vivens. Ital., in which (is) anima 
vivente. [Graglia, in his Ital. and English dictionary, gives 



THEOLOGY OF THE BIBLE. 



5 



but one word for the Ital. anima ; and that word is soul. I do 
not know what he would have us understand by the word 80ul. 
It is probable he means the Romish dogma, the immortal soul, with 
which Romanism has ruled so-called Christendom for more than 
1600 years. Rendering the Ital. word anima according to Gra- 
glia's dejSnition of it, we have in the Ital. of this verse : But to all 
the beasts, and to all the birds of the heaven — the sky — the air, 
and to all the animals that creep upon the earth, in the which is 
soul living — ^living soul.] The Douay of this verse is : And to all 
the beasts, and to every fowl of the air, wherein there is life. E. 
v., of the air, etc., wherein (there is) life. 

Heb., And fashioned (as a potter fashioneth clay, says Gesenius, 
under itsr)^ Jehovah, that man [referring to man 
in Gen. 1 : 26], dust, or, of dust, of this earth, or, 
ground ; and iphhh — blowed, breathed, into the aphi of him — 
the breathing members — breathing places — of him, nshme — 
breath — spirit — soul — hhiim — of lives [plural ; but uniformly 
rendered life], and lived — existed — that man I [a Heb. prepo- 
sition, defined, in ; by reason of ; into ; unto], in — by reason 
of — en-phsh chay-ah ; or, was made that man into, unto, en-phsh 
chay-ah. [The Heb. word iphhh^ in this verse, is a contraction 
of inphhh^ the future tense of the verb nphhh^ converted into 
the preterite by the preceding u ; called, in such position, 
the u conversive. The verb nphhh is an onomatopoietic, says 
Gesenius ; sound it en-phach. The noun nshme used in the verse is 
defined by Gesenius, " breath ; spirit ; soul ; by metonymy, says he, 
" that which has breath, a living creature, Lat., animans ; " equiv- 
alent, says he, to the Heb. en-phsh^ Gr. psuche. We have in this 
verse the same two Heb. words, en-phsh chay-ah^ used in each of the 
four verses in the first chapter, before given.] The Gr. of Gen. 2 : 7, 
is, And figured — made an image of — fabricated (especially in 
clay, says Donnegan's Gr. Lex.) — God ton — ^that — ^man, earth, or a 
heap of earth, out of this earth — ground ; and inspired — blew 
into — inflated — the prosopon — face — person — of him [face is often 
used for person, as we shall see] pnoen — breath — zoes — of life ; 
and lived — existed — that man in — in consequence oi—psuchen 
zosan [the same two Gr» words, and in the same case, used in Gen. 
1 : 24] ; or, was made that man into — up to — even to — psuchen 
zosan. The Lat. is, moulded — fashioned — built — therefore — then, 
— ^Dominus Deus, the man out of mud — slime — clay, of the earth 
— ground ; and inspired — inbreathed — into the face — make — fash- 



6 



THEOLOGY OF THE BIBLE. 



ion — stature — outside form — of hiru spiraculum vitce — ^breathing 
vent of life ; and was made the man to — for — into — until — ani- 
mam viventem. [The same two Lat. words used four times in the 
first chapter, twice in the same case as here, namely. Gen. 1 : 21, 
and 24 ; once in the genitive, v. 20 ; and once in the nominative, v. 
30.] The Ital. is. And the Lord God formed the man (of the) dust 
of the earth — soil, and to him breathed at the nostrils a breath 
vital — alive, and the man was made anima vivente. [The same 
two Ital. words, and in the same case, as in Gen. 1 : 30.] The 
Douay of the verse is, And the Lord God formed man of the 
slime of the earth : and breathed into his face the breath of life, 
and man became a living soul. The E. V. is. And the Lord God 
formed man (of) the dust of the ground, and breathed into his 
nostrils the breath of life ; and man became a living soul. [The 
expression " breathed into his nostrils," used here in the E. V., falls 
short of the expression used in the Heb., and short of that used in 
either the Gr., the Lat., the Douay, or the Ital. version ; and is 
inadequate ; for it is plain that such a working of the internal 
organism, the lungs, heart, liver, blood, and its circulation, must 
have been produced by inflating the breathing members (as the 
Heb. has it), as to cause breathing, inspiring and exspiring, without 
volition — act of will, else the man's first sleep would have been his 
last. In sleep he would forget to do that act of will. The Ital., the 
Douay, and the E. V". take no notice of, give nothing for, the preposi- 
tion used by the Lat., the Gr., and the Heb., respectively, before their 
respective words, animam^ psuclien^ e?2-phs7i.'] In 2 Esdras, which I 
find in the so-called Apocrypha, given in the E. V. I am using, not 
given in my copy of the Heb., I find this verse, ch. 3 : 5 : And gavest 
a body unto Adam without soul [the Heb. word would be en-phsh, 
the Gr., psucJie — breath, and the E. V. word soul used here in the 
E. V. means breath, as the rest of the verse shows], which was the 
workmanship of thine hands, and didst breathe into him the breath 
of life, and he was made living before thee. [Esdras was the same 
man, Ezra, who wrote the book of Ezra, given as canonical.] 

Heb. And fashioned, as a potter fashioneth clay, Jehovah God, 
out of this earth — ground — all chay-t for chay^t^ 
plural of chay-ah^ all breathing, of those fields, and 
every winged of those heavens, and brought to that man, for 
to see what he will — [for, would; the Heb. has no subjunctive 
mood ; the future tense of the indicative is used for the sub- 
junctive mood] — would name for them ; and whatever named for 



THEOLOGY OF THE BIBLE. 7 

them that man, en-'phsh chay-ah, that^ name of them [i. e. 
whatever that man named any en-jyhsh chay-ah, that (was) 
the name of him : the Heb. has no neuter gender ; the masculine 
is used for the neuter ; sometimes the feminine is so used]. 
(Gesenius, under nphsh^ says : Interpreters have differed in 
their renderings of the last clause of this verse ; he renders it 
thus : " and whatsoever Adam called them, the living creatures [for 
the Heb. en.-phsh chay-ah\ that was their name "). The Gr., in this 
verse, has psuchen zosan, the same two words, and in the same 
case, as in Gen. 1 : 24 and 2:7; Lat., the same two words, anima 
vivens, used in the four verses of chap, first, and in 2 : V ; the 
Ital., in 2 : 19, gives, and whatever name Adam should put to each 
animale [for the Heb., en-phsh chay-ah ; Gr. psuche zosa ^ Lat., 
anima vive?is'] it should be his name. The Douay of the verse 
is, And the Lord God having formed out of the ground all the 
beasts of the earth, and all the fowls of the air, brought them 
to Adam, to see what he would call them ; for whatsoever Adam 
called any living creature^ the same is its name. E. Y., and 
whatsoever Adam called every living creature^ that (was) the name 
thereof. 

Gen. 2 : 20 ; Heb., u — Then named that man names to every 
that domestic animal, and to winged of those heavens, and to all 
beasts of those fields. [The same creatures called in v. 19, en-phsh 
chay-ah ; for which, in Gen. 2 : 7, the Douay, and E. V., give liv- 
ing soul.] 

Gen. 6:6; Heb., ii — Then — inhm^ panted, Jehovah that he had 
made man on earth \inhm is the future of the verb nhm^ converted 
into the preterite by the preceding : Gesenius defines nhm^ to 
pant, and says it is an onomatopoietic word : sound it en-chm : it is, 
like nphsh^ composed of three consonants, and, of course, cannot be 
sounded without a short vowel sound ; there is a short vowel sound 
in n — e7i : "by sounding en short in the first syllable, the second syl- 
lable chm can be sounded without the short vowel sound in m — 
or with it : the sound of the e in ??z, sounding the last syllable 
very short, would be hardly perceptible : and, sounding both sylla- 
bles short and quick, we have the sounds of panting.] The Ital. in 
this verse is : And he repented. The Douay is : It repented him. 
E. v., And it repented the Lord. 

Gen. 6 : 7 ; The Heb. has the same verb nhn — en-chm. 
Ital., I repented. Douay, for it repented me. E. Y., for it re- 
pented me. 



8 



THEOLOGY OF THE BIBLE. 



Gen. 6: 12; Heb., hshr — every flesh [i. e. gvqyj breathing 
flesh]. (Gesenius, under hshr^ gives, for Jcl bshr, all living creatures, 
citing Gen. 6 : 13, 17, 19 ; 1 : 15, 16, 21 ; 8 : 17 ; specially, says he, 
all men, the whole human race, citing this verse Gen. 6: 12; Ps. 
65 : 3, E. v., V. 2 ; Ps. 145 : 21 ; Isa. 40 : 5, 6.) The Gr., in Gen. 
6 : 12, is, every flesh [flesh is used here as equivalent to en-phsh — 
breath, as we shall see it frequently used. They are both used, by 
Synecd., for the whole corporeal, breathing, and thereby living, 
creature]. 

Gen. 6 : 17 ; Heb., For I, surely I, causing to come in 
[the participle of the causative form of the verb, used for, 
I will cause to come in] that inundation of waters upon this land, 
— country — earth, for to destroy every flesh which in it ru-ach 
chay-im [plural of chay-ah^ some nouns have both ut^ and im in 
the plural] — ^breath of lives — life — from under those heavens ; every 
which on land — country — earth — ighiuo^ shall breathe out — ex- 
spire. [The verb ghuo is plainly an onomatopoietic. Breathe out 
ghu^ giving a slight hard sound to the g^ and the rough spiritus — » 
breathing — to the A, making one sound outwards for ghu^ and con- 
tinue the outbreathing with the sound of the o long, and you have 
the sounds of exspiring — breathing out the last breath. This Heb. 
verb is the verb used in verses where the E. V. uses its phrase gave 
up the ghost^ as in Gen. 25 : 8 and 17 ; 35 : 29, and other places ; 
all which will be given under the word ghost ; ighuo^ in the verse, 
is in the future tense of ghuo^ The Gr. in Gen. 6 : 17, h2i^ pneuma^ 
for the Heb. ru-ach / and teleutesei — shall end — terminate, for the 
Heb. ighuo [that being the sense]. The Lat. has spiritus^ for the 
Gr. pneuma^ and has, shall be put an end to, for the Gr. teleutesei. 
The Ital. has alito — breath, for the Lat. spiritus^ and has shall expire. 
The Douay is, to destroy all flesh wherein is the breath of life under 
heaven. All things that are in the earth shall be consumed. 
E. v., to destroy all flesh, wherein (is) the breath of life, from 
under heaven ; (and) every thing that (is) in the earth shall 
die. 

Gen. 7 : 21 ; Heb., u — So that — ighuo — exspired — ^breathed out 
[gave up the ghost, using the E. V. phrase used by it in other 
places where the Heb. uses this single word ighuo]^ every flesh 
both of winged, and of cattle, . . ., and every man. [So that they 
aU, as well as man, have an E. V. ghost to give up.] 

Gen. 7 : 22 ; Heb., Every which nshmt ru-ach chayim — breath 
of breath of lives — spirit of spirit of lives — soul of soul of lives, 



THEOLOGY OF THE BIBLE. 9 

in the breathing members — breathing places — of him, of all 
which on the dry, died. [For nshme^ here used, Gesenius gives 
breath ; spirit ; soul ; saying, it is equivalent to en-phsh y by 
metonymy, says he, that which has breath ; giving, also, the Lat. 
word animans as equivalent to it ; and to show that nshme^ the 
word used in this verse, is equivalent to en-plish^ he cites Deut. 
20 ; 16, and Joshua 10 : 14 ; in each of which this word nshme is 
the Heb. word.] The Gr., in 7 : 22, has simply, pnoen zoes — ^breath 
of life [being the sense, in short. The Gr. noun pnoe is from the 
verb pneo — to breathe, to blow ; and the Gr. noun pneuma — 
breath, is from the same verb. For pnetcma, the Lat., most fre- 
quently, gives spiritus ; and the Ital., spirit which is the Lat. 
spiritus^ with the Ital. termination ; and these are the Lat. and 
Ital. words where the Douay and E. Y. so often have the Angli- 
cized Lat. word spirit]. The Lat., in Gen. 7 : 22, is : And aU in 
which spiramlum vitce — a breathing vent of life . . . died. Douay, 
And all things wherein there is the breath of life on the earth 
died. Ital., every which had fiato d^alito di vita — breath of the 
breath of life — in his nostrils, of every that which (was) on the dry, 
died. E. Y., All in whose nostrils (was) the breath of life, of all that 
(was) on the dry (land), died. [We thus see, that the E. Y. word 
ghost means breath ; and that every breathing creature has a ghost 
to give up. But, lest this should become apparent to the reader 
of the E. Y., it never gives a ghost to any breathing creature but 
man. The Douay, in v. 21, gives " all flesh." Why so ? The 
word all is necessarily distributive ; for every breathing creature 
has its own breath. And the E. Y. follows the Douay, " all 
flesh." 

Gen. 7 : 23 ; Heb. ii — So that — imh [from the verb mhe\ was 
wiped off, wiped away, blotted out, every that iqum — whatever 
lived — existed (so Gesenius, iqum^ citing this verse, and Gen. 7 : 
4 ; he says the root is qum,^ for which he gives, to stand ; to build 
up ; and for iqum he gives " whom God sets up) [so that the 
meaning in this verse 7 : 23 may be, every ei'ection — stature] on 
the face of this adme^ land, region, country, earth, from man even 
to cattle," &c. The Gr. gives : failed — went out [like a candle], 
every to anastema — ^that, or, the, erection — stature, or, every erec- 
tion — stature [if the Gr. to is here taken to be the Gr. article ; for 
its article is not to be rendered where it is used before a noun used 
in an abstract, general sense], which was on tes — that, or, the, land 
— earth, from man even to cattle, &c. 



10 



THEOLOGY OF THE BIBLE. 



Gen. 9:2, uses literal language : E. Y., every beast, every fowl 
of the air [Heb. of those heavens], all the fishes of the sea. 

Heb., But bshr — ^flesh — in, with, en-phsh — the breath — soul — of 
Gen is 4 blood, of it, ye shall not eat — eat not [the 

future tense is frequently put for the imperative mood] 
(as in the commandments, says Gesenius) : Gr., But flesh in — with 
— blood of psuche eat not. Lat., Except that flesh with the blood 
you shall not eat. Douay, Savmg that flesh with blood you shall 
not eat. [Neither the Lat. nor the Douay gives any word for the 
Heb. oiphsh — Gr. psuche^ in this verse.] Ital., But yet eat not the 
flesh with its anima [Graglia, soul] (which is) its blood [i. e. 
which its blood is ; the blood is the anima of it]. E. V., But flesh 
with the life thereof (which is) the blood thereof [i. e. which the 
blood thereof is], ye shall not eat. 

Heb., And besides, dm — the blood — of you for en-p)hsh of you 
. ^ [i. e. which is necessary for, maintains, the en-phsk 
of you], I will demand ; from the hand of every chay- 
ah — breathing — I will demand it ; u — yea, from hand of that man ; 
from hand of man brother of him, I will demand en-phsh of that 
man. The Gr. has jjsuche twice. The Lat. has anima twice. The 
Ital. has, first, your blood of your peksoi^s ; and, next, I will ask 
again (account) of the life of the man. Douay, For I will require 
the blood of your lives at the hand of every beast, and at the hand 
of man, at the hand of every man, and of his brother, will I require 
the life of man. The E. V. gives, first, your lives ; and, next, the 
life. 

Heb., And with en-phsh He chay-ah which with you, of fowl, 
and of cattle. Gr., every psuche zosa. Lat., every a7ii- 

Gen. ix. 10. . , -r i * -. • -, . ' . 

mam viventam. ital., And with every animal vivente. 
Douay, And with every living soul that is with you, as well in all 
birds, as in cattle, &c. E. V., And with every liviiig creature that 
(is) with you, of all fowl, &c. 

Heb., . . . every en-phsh chay-ah which with you. Gr., every 
psuche zosa. Lat., every anima vivens. Ital., all the 

Gen. ix. 12. . ,. . . -A y. . , , 

animali mventi. Douay, and to every living soul that 
is with you. E. V., and every living creature that (is) with 
you. 

Heb. Every en-phsh chay-ah of every flesh [breathing flesh, of 
course ; flesh is here, as in many other places, used, by 
Synecd., for the whole corporeal breathing (and thereby 
living) creature ; as we shall see that en-phsh — breath, alone, is, by 



THEOLOGY OF THE BIBLE. 



11 



the same figiu'e, used to express the same thing : flesh, i. e. the 
animal organism, and breathy being the two component parts, each 
essential, of the breathing creatm-e]. Gr., qyqvj psuche zosa. Lat., 
every anima vivente which quickeneth — maketh alive — a flesh. 
Douay, and with every living soul that beareth flesh. Ital., and 
every animal vivente of whatever flesh. E. V., and every living 
creature of all flesh. 

Heb., . . . every en-phsh chay-ah of every flesh which upon 
this earth. Gr., psi^cAe so5<2 of every flesh. Lat., every ^ . 
anima vive^is of, &c. Douay, and every living soul of 
all flesh which is upon the earth. Ital., and every animal vivente^ 
of whatever flesh that (is) upon the earth. E. Y., and every living 
areature of all flesh that (is) upon the earth. 

Gen. 9:17; Heb., . . . between me and between every flesh 
which upon this earth [every fleshy here, means, of course, every 
breathing flesh ; and is equivalent to the idiom, every en-phsh 
chay-ah of every fleshy in verse 16. The Heb. uses between twice 
as above.] The Gr. is, between me and between every flesh. Lat., 
between me and every flesh. Douay, between me and all flesh 
upon the earth. Ital., between me and every flesh that is (upon the 
earth). E. V., between me and all flesh that (is) upon the earth. 

[We thus see, that in the first nine chapters of the Bible, the 
Heb. uses its idiom, en-phsh chay-ah^ ten times, namely, Gen. 1 : 
20, 21, 24, 30; Gen. 2:7; 2 : 19 ; 9 : 10, 12, 15, 16. That in 
every one of these verses the Gr. uses its word psuche ; and in all 
but Gen. 1: 21 and 30 uses psuche zosa; using in Gen. 1: 21, 
psuche z66}i, and in Gen. 1 : 30, psuche zoes. That in every one 
of the ten places the Lat. has anima vivens. That in five of them 
the Douay gives, livi7ig soul, namely. Gen. 2:7; 9:10; 9: 12, 
15, 16. That the Ital. gives, a7iima vivente m Gen. 1 : 30, and the 
same two words in Gen. 2:7; and gives animal vivente in the 
others, except in 2 : 19, where it gives its word animale alone. 
And that the E. Y. gives livitig soul but once, namely, in Gen. 
2 : 7. And we see, that, in nine of these ten places, the Heb. 
idiom en-phsh chay-ah is applied to all breathing creatures of every 
grade. We shall see in the sequel that, after having thus given 
ten times its idiom en-phsh chay-ah, the Heb. uses very frequently 
its one word en-phsh — ^breath (E. Y. soul in Gen. 2 : 7), alone, 
to signify the breathing creature, leaving its word chay-ah to be 
understood ; as our ecclesiastics, after using their words immortal 
soul sufficiently, use their word soul alone, leaving their word 



12 



THEOLOGY OF THE BIBLE. 



immortal to be understood. Indeed, in common conversation, 
among self-styled orthodox of every class, the single word soul 
is used to express the tenet, the immortal sow/.] 

Heb. And took Abram Sarah, wife of him . . . and those en-phsh 

Gen xii 5 ^^^^^^ ^^^J acquired in hhrn — Charen, and they 
•went forth to go into arts — the land — Canaan. Gr., 
every psuche which, &c. Lat., and the animas which. Ital., the 
PERSONS that they had acquired in Charan. Douay, and the souls 
which they had gotten in Haram. (Gesenius, under nphsJi^ renders, 

and the slaves which they had obtained," citing this verse.) E. Y., 
the souls, <fcc. 

Heb., ... so that it may be well for me, and may breathe 
— live — en-phsh — the breath — soul — of me on account 

Gen. xii. 13. . . , , r. -r 

01 thee. Ur., the psuche oi me. Lat., my amma. 
Ital., and life to me may be preserved. Douay, and that my soul 
may live [i. e. that I may live]. E. Y., and my soul shall live be- 
cause of thee. 

Heb., . . . give to me those en-phsh. Gr., give to me those 
men Ffor the Heb. en-phshX Lat., e^ive me the animas. 

Gen. xiv. 2L ^ . , ^ -r -, . 

Douay, give me the persons, ital., give me the persons. 
E. Y., give me \h.Q persons. 

Heb. u — But — uncircumcised male, whose, &c., u — even — nJcrte 
[from the verb krt'\ shall be extirpated, destroyed, 
killed, cut off, perish, fail, that en-phsh [the uncircum- 
cised male] out of the people of her. Gr., exolothreuthesetai [from 
the verb exolothreu6\ — shall be annihilated, exterminated, destroyed 
fundamentally, be lost, come to nothing, that psuche. [See Donne- 
gan's and Groves' Lex., exolothreuo.'] Lat., delehitur [from deleo'\ — 
shall be blotted out, expunged, destroyed, abolished, extinguished, 
that anima. Ital., let such a person be ricisa — shortened, cut short, 
cut off, from his people. [What more significant than, to shorten, 
cut short, cut off a breath.] Douay, that soul shall be destroyed 
out of his people. E. Y., that soul shall be destroyed from his 
people. 

Heb., . . . slip away, escape, on en-phsh of thee, . . . escape, 
lest thou perish. Gr., saving, save thine own psuche. 

Gen.xjx. 17. ^. -, t i . , 

[i. e. thyseli.] Lat., save thy amma, . . . save thyself, 
lest also thou at once pereas [from 2^ereo'] be annihilated, cut off, 
killed, perish. Ital., escape, on thy anima, . . . escape toward the 
mountain, that sometime thou perish not. Douay, save thy life : 
. . . save thyself in the mountain, lest thou be consumed. E. Y, 



THEOLOGY OF THE BIELE. 



13 



escape for thy life y . • . escape to the mountain, lest thou be con- 
sumed. 

Heb., . . . the kindness which thou hast done by me in this 
keepino: alive en-phsh of me ; ii — ^but — I shall not be 

^ ^ ^ . ^ ^ Gen. xix. 19. 

able to escape to that mountam, lor tear may come 
upon me which bad, hurtful, and die I. Gr., which thou didst 
by me, of the to cause to breathe — live—the psuchc of me ; 
but ... me and I die. The Lat. has, first, that thou mightest 
save my anima ; and then has, _Z" ... me ... I. Ital., toward 
me by preserving in life the my person ; but I shall not be 
able to escape . . . that the harm not to me reach, whence I die. 
Douay, to me in saving my life, and I cannot . . . lest some evil 
seize me, and I die. E. V., unto me in saving my life ; and I 
cannot escape . . . lest some evil take me, and Zdie. 

Heb., ... let escape now thither, ^^ — so that — ^may live en- 
phsh of me — the breath — soul — of me. [It is the 

T7 /.7. IT Gen. xix. 20. 

en-phsh of him, used tor he, that is to escape and live. 
The Heb. mode of expression here is equivalent to, let me escape, 
so that I may live.] (Gesenius under hie, for the last two Heb. 
words in this verse, gives, " my soul Uveth," i. e., says he, I remain 
alive, citing this verse, and Gen. 12 : 13 ; Isa. 55 : 3 ; Jerem. 38 : 
17 and 20.) The Gr. in Gen. 19 : 20 is, the psuche of me. The 
Lat. is, and I shall be saved in it . . . and shall live my anima. 
Ital., (let) that I me save there, . . . and my person shall remain in 
life. Douay, and I shall be saved in it, and my soul shall live. E. 
v., O let me escape thither, and my soul shall live. 

Heb., ... if it be en-phsh — the breath — soul — [for desire] of 
you. Gr., if you have in the psuche of you. Lat., ^ ... ^ 
If it please your anima, Douay, if it please your 
soul. Ital., if ye have in the mind — in mind [without our article]. 
E. v., If it be your mind. 

Heb., And make for me seasoned food like what did love I, and 
bring^ to me u — that — I may eat, so that may bless thee 

. Gen. xxvii. 4. 

en-phsh of me, the breath of me, before that I die. Gr., 
that may bless thee the psuche of me before the to die me. Lat., 
and my anima may bless thee. Douay, and my soul may bless 
thee before I die. Ital., that my anima thee may bless before that 
I die. E. Y., that my soul may bless thee before Zdie. 

Gen. 27 : V ; E. Y., that I may eat and bless thee before my death. 

Gen. 27 : 10 ; E. Y., that he may eat, and that he may bless thee 
before his death. 



14 



THEOLOGY OF THE BIBLE. 



Heb., . . . eat of hunting of me, that may bless me en-phsh of 
thee. Gr., that may bless me the psuche of thee. Lat., 

Gen. sxvii. 19. . . -r -, -, ^ , ■, , 

tny amma. Ital., thy amma. Douay, that thy soul 
may bless me. 

Heb., . . . that may bless thee en-phsh of me. Gr., that may 
bless thee the psuche, of me. Lat., my anima. Ital., 

Gen. xxvu. 25. . -i-v i -i 

my amma. JDouay, that my soul may bless thee. 
Heb., . . . that may bless me en-phsh of thee. Gr., that may 
bless me the psuche of thee. Lat., thy anima. Ital., 

Gen. xxvii: 31. . . _ ^ , , , 

tby amma. Douay, that thy soul may bless me. 
Gen. 27: 33; E. V., . . . and I have blessed hhn. 27: 34, 
E. v., . . . bless me also, O my father. 27 : 36, E. V., . . . hast 
thou not reserved a blessing for me ? 

Heb., V. 31, . . . and was delivered — saved — en-phsh of me, 
Gr., and was saved from death the psuche of me. Lat., 
and safe facta est — was made [the Lat. passive] — my 
amma. Douay, and my soul has been saved. Ital., v. 30, and 
yet the life to me is been saved — ^preserved. E. Y., v. 30, and my 
life is preserved. 

Heb. And was glued en-phsh of Mm to Dinah, u — yea iaheb — ^he 
breathed after [for, earnestly desired] that girl. [The 
en. xxxiv. . -g^ and is, plainly, an onomatopoietic. The 

Heb. He is the middle letter, and is sounded with an aspiration as 
om' h in holy ; sound the word in two syllables a-heb ; inspiring a, 
sounded as in our word far, and exspire heh/\ The Gr. uses psuche. 
Lat., And conglutinata est [Lat. passive] — was glued the anima 
of him with— together with — ^her. Ital., And his mind si apprese 
[Ital. passive] — was drawn to — Dinah . . . and he loved that young 
person. Douay, And his soul was fast knit unto her ; and he com- 
forted her. E. Y., And his soul clave unto Dinah, and he loved 
the damsel. 

Gen. 34 : 19 ; E. V., . . . because he Lad delight in Jacob's 
daughter [Dinah]. 

Heb. And it was — it occurred, in — with — tsat [from the verb 
itsd]^ to go out — go forth — en-phsh of her, for died 
she, that she called name of him, hn auni — son of 
misfortune — sorrow — of me. [We say, with her last breath she 
said so and so.] The Gr. is. In the to let go her [we say, in 
her letting go] ten psychen [the accusative], the breath. Lat., in, 
or, with, the going out anima by reason of pain she called, &g. 
Ital., And as ber anima departed, for she died, she put name to 



THEOLOGY OF THE BIBLE. 



15 



that son, Ben-oni. Douay, And when her soul was departing for 
pain, and death was now at hand, she called the name of her son 
Benoni. E. Y., And it came to pass, as her soul was in departing, 
for she died, that she called his name Ben-oni. [I once asked the 
graduate and D. D. before mentioned, if he recollected the Gr. of 
this verse (I did not ask him if he had ever seen it). He said he 
did not. I gave him the Gr., and asked him how he would render 
it. He said he did not know what to do with ten psuchen in the 
accusative : and asked me to repeat the Gr. I did so. He again 
said, he did not know what to do with ten psuchen in the accusa- 
tive (her soul in the E. V., is in the nominative, as if active). 
After a pause, he asked me how I rendered the Gr. I then rendered 
it thus : in her letting go the breath, for she died, she called, &c. 
He then said, he had no doubt I rendered it right. It should be 
stated, that this gentleman, after graduating at Princeton College, 
and before entering the Seminary, enjoyed the advantage, which very 
few enjoy, of being a tutor in the college, and of giving, in that 
capacity, lessons in Gr. I cite here Ps. 146 : 4, Heb., Shall go out, 
— go forth — or, going out — going forth (the same verb itsa used 
in Gen. 35 : 18), rit-ach of him — ^the breath of him, he returneth, or, 
shall retm-n, to the ground — the earth — of him. The Gr. here is, 
shall go out — go forth — the pneuma of him. Lat., shall go out — 
come out — end — spiritus — the breathing^ or, breath, of him. Douay, 
His spirit shall go forth, and he shall return into his earth. Ital., 
His fiato — breath — shall go out — end, and, etc., E. V., His breath 
goeth forth, etc. The Psalter version, given in the Prayer Book, 
for the thirtieth day is, For when the breath of man goeth forth, 
he shall tmm again to his earth. [The Heb. ruh^ sounded in two syl- 
lables, Tu-ach^ is an onomatopoietic. Gesenius defines the verb ruh^ 
to breathe, especially, says he, with the nostrils, an onomatopoietic, 
says he, like the cognate jo/ii^A [the two syllables of which are phu-ali\^ 
especially with the mouth, says he ; and he defines the noun ruh — 
ru-ach^ breath, spuit, [the Lat. word sp)iritus^ the Lat. termination us 
struck ofi"], breath of the nostrils, snuffing, snorting, citing Job 4:9; 
Ps. 18: 16, E. v., V. 15; Zech. 6:8; Prov. 29: 11 and others; 
and gives for it, also, breath of the mouth, air in motion, wind.] 

Gen. 35 : 19 ; Heb. u—^o that died rhJr—r, ach, e^— Rachel ; and 
was buried in, etc. [equivalent to, she let go the en-pTish^ Gr., 
psuche^ in v. 18]. Gr., died, indeed, Rachel. Lat., died then 
Rachel. Douay, so Rachel died. Ital., and Rachel died. E. 
and Rachel died. 



16 



THEOLOGY OF THE BIBLE. 



Heb. And took Esau the wives of him, etc., and all en-phshs — 
the breaths — souls — of him of the house — household — 

Gen. xxxri. 6. -,. . i > i ^ 

01 nim [tov 2:)ersons living together in a house, says (dies., 
under bit — ^house, citing this verse and others). The Gr. has here, 
and all the somata — ^bodies — persons, living persons, [for the Heb. 
all e7i-phshs ; both soma, and en-2Jhsh, being used by Synecd., for 
the whole corporeal, breathing person.] Lat., and every anima of 
his house — household. Douay, and every soul of his house. Ital., 
and all the persons of his house. E. Y., and all the persons of his 
house. 

Heb., ... let us not smite of him en-phsh, the breath — soul. 

Gen xxsvii ''I ' ' ' "^^^ smite him in — to — psuche. [The 

whalemen say, strike him where he lives, i. e. where he 
breathes, his lungs.] Lat, let us not slay — ^kiU — anima — ^the breath, 
— soul — of him, nec — no not — shed blood. Ital., let us not smite 
him to death. Douay, Do not take away his lite nor shed (his) 
blood [nor shed blood]. Douay, (his) blood, is not in the Heb., nor 
in the Gr., nor in the Ital. (Ges. under 7ike gives " let us not smite 
him as to life, so that he may lose his life.^'' [Heb., en-phsh^ i. e., 
says he, let us not kill him, citing this verse, and Lev. 24 : 18 ; 
Deut., 19: 6, 11. 

Heb., . . . when saw we distress of en-phsh — ^breath — of him, 
[i. e., his distress, distress is shown in the breath.] 
Gr., . . . the pressure — compression (metaphorically, 
says Donnegan, oppression — torture — affliction — anguish) of the 
psuche of him. Lat., seeing the narrowness — contractedness — 
brevity — perplexity — difficulty — distress — of anima of him. Ital., 
Since, or, in that, we saw the vexation — anguish — of the his anima. 
Douay, . . . seeing the anguish of his soul. E. V., ... in that we 
saw the anguish of his soul. 

Gen. 42 : 22 ; E. Y., ... do not sin against the child . . ., also 
his blood [for, life, equivalent to en-phsh1 is required. 

Gen. 42 : 33. ; E. Y., . . . the famine of your households, [we 
have en-phshs famished with hunger.] 

Gen. 44 : 18. ; Heb., . . . and let not be kindled — ^burn — the 
nostrils [equivalent to en-phsh — the breath] of thee. 

Heb., ... as en-phsh of him [the father] is bound up in — with 
— en-T>hsh of him [the boy]. The Gr. has psuche twice. 

Gen.xUv. 30. ^ ^ . . • / ^ -, • v 

Lat., amma, twice. Ital., ... to whose amma the ms 
is bound. Douay, . . . whereas his life dependeth upon the life of 
him. E. Y., seeing that his life is bound up in the lad's life,, 



THEOLOGY OF THE BIBLE. 



17 



Gen. 45 : 7 ; E. Y., . . .to save your lives^ [Heb. chay-u% plural 
of chay-ah — breaths, equivalent to e7i-2jhsh.'\ 

Gen. 45 : 12 ; E. Y., . . . that (it is) my mouth that speaketh 
unto you [my mouth, is equivalent to, en-phsh of me — the breath of 
me, and to nt-ach of me, the breath of me ; Lat., spiritus^ of me ; my 
mouth, en-phsh of me, and rvrach of me, each meaning, by Synecd., 
it is Zthat speak]. 

Gen. 46 : 6 ; E. Y., . . . and came into Egypt, Jacob, and all his 
seed with him ; Heb., offspring, equivalent to en-phsh^ before given. 

Heb., . . . every en-phsh of sons of him, ... 33. Gr., all those, 
or the, psiichai. Lat., all the animoe. Ital., ... all ^ , . , 

' ' ' Gen. sIyi. la. 

the persons. Douay, all the souls. 

Heb., . . . and she brought — ^bare — to Jacob sixteen en-phsh. 
Gr., 16 psuchas. Lat., 16 animas. Ital., 16 persons. 
Douay, 16 souls. 

Heb. These, sons of Kachel, which she brought forth — bare- 
to Jacob, en-phsh fourteen. Gr., all those psicchaL four- 

-r n . T -. • T. n Gen. xlvi. 22. 

teen. Lat., all ammce. Ital., m all fourteen persons. 
Douay, all the souls, fourteen. 

Heb., . . . and she brought forth — ^bare — these to Jacob, every 
en-^hsh. seven. Gr., ... all those psychai. seven. Lat., 

11 . -r 1 . -.1 -r^ (^en. slvi. 25. 

ail mitmoe, seven. Ital., m all seven persons. Douay, 
all the souls, seven. 

Heb., Every that en-phsh that came into, with Jacob, Egypt, 
going out — going forth — of haunch of him, every en- 
phsh, 66. Gr., All ^5wcAaz which . . ., all \ho^Q psuchai, 
66. The Lat. All the animce . . ., 66, [using animm but once], Ital. 
All the persons — 66 [using persons but once]. Douay, All the 
souls — 66. 

Heb. And sons of Joseph, — en-phsh two ; every that eii-phsh of 
the house of Jacob that came into Egypt, seventy. Gr. 
has psychai three times in this verse. Lat., animm, 
twice. Ital., persons, twice. Douay, two souls — all the souls — 
were seventy. (See E. Y.) 

Gen. 47 : 18 ; Heb., . . . not is left, — not remains . . . except 
the bodies of us [i. e. the corporeal, breathing persons, body, being 
put, by synecdoche, for the whole living person, equivalent to 
en-phsh^. Gr. here has soma, [defined, a body, a person, a man ; and 
we have had the same word soma in the plural, somata, used in 
Gen. 36 : 6, for the Heb. en-phsh in that verse.] The Lat. in Gen. 
47 : 18 has corpus, body ; [by Synecd., the whole man, says Donne- 
2 



18 



THEOLOGY OF THE BIBLE. 



gan.] Ital., . . . our bodies. Douay, . . . we have nothing now 
left but our bodies [i. e. ourselves] and our lands. 

Heb. Into the sitting together (for familiar conversation, says 

Ges., under sud,) of them let not enter en-'phsh of me ; 

in q^el^ the gathering together [for merry-making] of 
them let not be joined — united together — khd — the liver of me ; for 
by — with — the nostrils of them [i. e. in their anger] they killed aish 
— a man, and in the pleasure — will — delight — of them they ham- 
strung a bull, or, rooted out a leader, or, j)rince. (Ges. gives hhud^ 
iustead of Md^ citing this verse ; and says it is used poetically for, 
the heart, soul ; [thus making it equivalent to en-phsh in the first 
part of the verse ; which it plainly is, whether we render it liver, or 
heart, — soul : both en-phsh and khud^ or khd^ meaning here, by synec- 
doche, the whole living person ;] if khud be not equivalent, says he, to 
khd — the liver, as elsewhere Ih, says he, citing Ps. 16 : 9 ; 57 : 9 ; 108 : 
2.) [In Ps. 16 : 9, the Heb. is, therefore rejoiced — was glad — lb — 
the heart — soul — ^mind— of me, u — yea rejoiced — was glad — leaped 
for joy — exulted — kbud — the liver — of me ; and besides, or, also, the 
flesh of me (for, I) shall lie down in confidence. In Ps. 57 : 9, E. V., 
V. 8, the Heb. has the same word kbud ; the Heb. there is. Arouse, — 
awake, — be ardent — alert — arouse thyself, kbud — liver — of me ; and 
in Ps. 108 : 2, E. Y., v. 1, the Heb. is. Is attentive lb — the heart — of me, 
God, I will celebrate in song, u — yea, shall dance kbud — the liver — 
of me. It is the natural, pulsating heart, and the natural liver, 
and tlie natural en-phsh — ^breath, which the Heb. uses figuratively, to 
express strong emotions. We thus see that Ges. is right in saying 
that kbud is equivalent to Ib^ in figurative application.] Ges. then 
proceeds to say, under kbud^ that it is used with the feminine, like 
its synonym en-phsh^ citing this verse. Gen. 49 : 6, and giving in its 
second clause, for khudi — " my soul was not present in their 
assemblies," showing that kbud, in this clause, is equivalent to 
en-phsh in the first clause of the verse ; and Ps. 16:9, above given, 
shows, that the flesh of me is also used for I. They are all instances 
of Synecd., a part for the whole. Ges. defines kbd, liver ; and says, 
it is the heaviest of the viscera, both in weight and in importance, cit- 
ing Exod. 29 : 13, 22 ; Lev. 3 : 4, 10 ; and Lam. 2 : 11, in which the 
Heb. is, . . . is poured out — profusely expended — on earth — ground 
— khd — the liver — of me. He renders it, " my liver is poured out 
upon the earth," hyperbolically spoken, says he, of the most severe 
wounding of the liver, i. e., says he, of the mind.) In Gen. 49 : 6, 
the Gr. gives, the psuche of me, for the Heb. en-phsh of me ; and 



THEOLOGY OF THE BIELE. 



19 



for the Heb. Tcbd of me, gives, the pertaining to the liver of me . . . 
they cut the sinews of — maimed by cutting — a bull. (Donnegan, 
under hepar — liver, says, " the seat of violent passions,especially anger 
and love, in the opinion of the ancients), [and so, equivalent to en-plish, 
and to Ih^ each of which, as Ges. tells us, is used as the seat of the 
various emotions of the mind.] The Lat., in Gen. 49 : 6, has, first, my 
anima ; and, next, my glory — my good name ; and has, they under- 
mined a wall. The Ital. has, first, my anima^ next, my glory ; and 
has, for in their anger they have slain — they slew — men, and at their 
will — ^pleasure — they have scattered — they scattered — the wall. The 
Douay has, Let not my soul [i. e. Let me not] go into their counsel, 
nor my glory be in their assembly, . . . they undermined a wall. E. V., 
. . . my soul . . ., mine honor. . . . they digged down a wall. (In 
each of the three verses cited by Ges. from Ps., the E. V. hsLS, my glory.) 
[As to the rendering of this verse, see at end of Deuteronomy.] 



EXODUS. 

Heb. u — so that — every en-phsh gone out — gone forth — of haunch 
of Jacob, seventy en-phsli. Gr., . . . all the psychai ^ ■ ^ 
out of Jacob were seventy, not repeating psychai. 
Lat, ... all the animce out of the thigh of Jacob. Ital., . . . all 
the persons from the haunch of Jacob. Douay, And all the souls 
that came out of Jacob's thigh were seventy. 

Exod. 1 : 14 ; Heb., u — so that they made bitter chay-im [plural 
of chay-aK\ the breathings — breaths — of them by hard bondage. 

Exod. 1 : 18 ; E. V., . . . and have sa'oed the men children alive. 

Exod. 1 : 22 ; E. Y., . . . every son that is born. 

Exod. 2 : 12 ; E. v., ... he slew the Egyptian, and hid him in 
the sand. [The verb is thmn^ " specially in the earth ; " to bury, 
says Ges., citing this verse and others.] 

Exod. 2 : 20 ; E. V., . . . that he may eat bread. 

Exod. 3 : 10 ; E. V., . . . that thou mayest bring forth my peo- 
ple out of Egypt, \en-phshs went into Egypt.] 

Heb., . . . for are dead all those men which seeking for en-phsh 
of thee. G., . . . the psuche of thee. Lat., . . . thy 

T ■, -, . 1^ 1 Exod. iv. 19. 

amma. Ital., . . . thy anima. Douay, . . . lor they 

are all dead which sought thy life. E. V., . . . which sought thy life. 



20 



THEOLOGY OF THE BIBLE. 



Exod. 4 : 21 ; Heb., . . . u — but — I will tie fast — hold fast — 
make firm — Ih — the heart — soul — mind — of him. 

Exod. 6:9; Heb., . . . u — ^but — they listened not — attended 
not — to Moses from, — by reason of, shortness of rvrach — breathing, 
— breath. Gr., . . . from, — by reason of — oligopsuchia [compounded 
of oligos — little — slender — short, and psuche — breath — soul] — 
shortness of breath. Lat., ... by reason of brevity — difficulty — 
trouble — distress — of spiritus — breathing, [we have this expressed 
with en-phsh^ Gr., psuche, Lat., anima, in place of ru-acli\. The Ital. 
in Exod. 6 : 9 is, . . . through — by reason of — the anguish — vexa- 
tion — of the spirito (of them). Douay, . . . for anguish of spirit. 
E. v., . . . for anguish of spirit. 

Exod. 10 : 3 ; E. v., ... to humble thyself. 

Exod. 10 : 7 ; E. v., . . . How long shall this man be a snare 
unto us [we have, a snare to en-phsh of you, i. e. a snare to you.] 

Exod. 10 : 11 ; E. v., ... for that ye did desire. 

Exod. 10 : 28 ; E. Y., . . . take heed to thyself. 

Heb., . . . the family of him, at, or, as, the number of en-phsh ; 

man [for every man] according^ to mouth to eat of him. 

Exodus xii. 4. ^ ^ -,. , ,r.. 

(ir., . . . accordmg to the number psychon [genitive 
plural of psyche] ; each one to suffice to him. Lat., . . . according 
to the number of animas, Ital., ... of his house, ^vith a certain 
number of persons, . . . according as each one can eat. Douay, 
... to his house, according to the number of souls which may 
be enough to eat the lamb. E. V., according to the number of 
souls, etc. 

Heb., . . . for every eating, for, eater . . . u — even — nh^te [see 
Gen. 17 : 14 for the meaninsj of this word] that en-phsh, 

Exod. xii. 15. ^ _ _ , . _ ^ . ■, 

Gr., . . . exolosthreuthesetat [see Gen. Iv : 14] that 
psuche. Lat., perihit — shall be annihilated — lost — destroyed — 
thrown away — spent in vain — cut off" — perish — that anima out of 
Israel. Ital., . . . that person shall be shortened — cut short — cut 
off. Douay, . . . that soul shall perish out of Israel. 

Heb., . . . only what to eat for every en-phsh. Lat., . . . save 
those which to eating pertain [not usinsj its word ani- 

Exod. xii. 16. -r^ -, t . i -, i 

ma\. Douay, . . . except those things that belong to 
eating, [not using its word souT\. Ital., . . . that each person must 
eat. E. v., . . . save (that) which every man must eat. 

Heb., ... for every eating — eater . . . u — even — nhrte [see 

Gen. 17 : 14] that en-phsh. Gr., . . . exolothreuthe — 

Exod. xii. 19. . ^ ^ ^ \ t ~ -r . -t'^ 

setai [see Gen. 17 : 14] msX psuche. Lat., . . . perioit 



THEOLOGY OF THE BIBLE. 



21 



[see Exod. 12 : 15] that anima. Ital., . . . that person shall be 
shortened — cut short — cut off. Douay, ... he that shall, ... his 
soul [i. e. he] shall perish. 

Exod. 12 : 20 ; E. V. Ye shall eat nothing leavened. 

Exod. 12 : 21 ; E. V., . . . take you a lamb according to your 
families [equivalent to, as the number of en-phshs^ in 12 : 4. 12 : 
43 ; E. v., . . . there shall no stranger eat thereof. 

Exod. 13 : 17 ; [The same Heb. verb, nhm^ is used here as in 
Gen. 6:6. See that verse.] 

Heb., . . . shall be satiated of — out of — from — them, en-phsh 
of me. Gr., ... I will satiate psuche of me. Lat., . . . 

Exod. XV. 9. 

shall be filled — satisfied — my anima. Ital., . . . my 

anima shall be satiated of — from — them. Douay, . . . my soul 

shall have its fill. E. V., . . . my lust shall be satisfied upon 

them. 

Exod. 16 : 12 ; Heb., , . . ye shall be satiated with bread. 

Heb. This, that thing which hath appointed Jehovah, gather of 
it, man according to mouth to eat of him [i. e. of — ^be- ^^^^ ^ 
longing to — his family], an omer of going round, ac- 
cording to number of en-phshs of you . . . Let man for which [them 
which] in the tent of him take. Gr., . . . according to head [for the 
Heb. moutJi]^ according to mxxnbQV psuchon of you. Lat., . . . for 
each head^ according to number of your animas. Douay, ... a 
gomer for every man, according to the number of your souls that 
dwell in a tent. Ital,, ... an owe?* for, or, by, head according to 
the number of your persons ; take every one, for (them) that (are) 
in his tent — pavillion. E. V., . . . every man according to his eat- 
ing, an omer for every man (according to) the number of your per- 
sons ; take ye for (them) which (are) in his tents. 

Exod. 16; 18; Heb., . . . man to mouth to eat of him gathered. 
Gr., . . . every one for tous — those of — belonging to — ^himself. 
Lat., . . . evey one, according to what they could eat [not the true 
idea]. Douay, . . . every one according to what they were able to 
eat [following the Lat. in its mistake.] Ital., . . . each one for his 
to eat. E. v., . . . every man according to his eating. [The same 
mistake the Lat. and Douay make ; or, mistaking the meaning of 
the Italian.] 

Exod. 19 : 12 ; E. v., . . . take heed to yourselves . . . whoso- 
ever toucheth the mount shall be surely put to death. 

Exod. 20 : 7 ; Heb., . . . for, not will hold guiltless Jehovah, 
who [for, him or her who] taketh the name of Him in vain. 



22 



THEOLOGY OF THE BIBLE. 



Exod. 21 : 12 ; Heb. Smiting man [for, a, or, the, smiter of a 
man] u — so that — he die ; of, or, with, death shall die. 

Exod. 21 : 16 ; Heb. And stealing man [for, a, or, the, stealer 
of a man], and selling him . . . of— with — death shall die. 

Heb. u — But — if harm be — exist, %i — then, thou shalt give — put 
Exod xxi 23 — e^u-pTisli for en-phs7i. Gr., . . . psuche for psuche. 

Lat. . . . anima for anima. Douay, Ital., and E. Y., 
. . . life for life. 

Heb. If expiation be set upon, u — then — he shaU give hphr — 
Exod • "0 ^'^^^^Pti^^ price of — en-phsh of him, according to what 
is set upon him. (Ges., under Jcphr^ gives for the Heb. 
here, the redemption price of his life [Heb. en-phsh^ citing this verse, 
and Exod. 30 : 12 ; Isai. 43 : 3). The Gr. in Exod. 21 : 30 has 
psuche. Lat., anima. Douay, life. Ital., . . . the redemption — 
ransom — of his life. E. V., . . . for the ransom of his life. 

Heb. u — And, or, also, sojourner, — foreigner, — stranger — oppress 
not — afflict not, u — in that— because — you know en-phsh 

Exod. xsiii. 9. , , -, m p ■.• t • 

— breath — soul — [^^^S leeiings] oi that sojourner — etc. 
(Ges., under en-phsh gives, " ye know the soul of a stranger," i. e., says 
he, Avhat sort of feelings strangers have, citing this verse, and 1 Sam. 
1 : 15 [where the Heb. is, . . . woman of heavy T-w-acA — ^breath (for, 
feelings) I, xl — yea, or, even, wine, u — or — ^intoxicating liquor, not 
have drunk I ; %l — ^but — I have poured out — profusely expended — 
en-phsh — the breath — soul of me (in sobs — sighs — heavy breathing 
is, no doubt, the meaning ; en-phsh is used to express deep feeling) 
to the face of — ^before — Jehovah. The Gr. in 1 Sam. 1 : 15 is . . . 
woman he — that — in, or, of, hard — distressing — day — life — I (am) 
. . . Icai — ^but — ^I pour out abundantly — lavish — the psuche of me 
before the face of — in presence of — Jcurios — proprietor — master. 
(The Gr. gives here, distressing life, for the Heb. heavy ru-ach). 
Lat., . . . woman miserable exceedingly I (am) . . . but 1 have 
spilled — poured out — shed — lavished — my anima — breath — in 
presence of Dominus — owner. Doauy, . . . for I (am) an exceed- 
ing unhappy woman, and have drunk neither wine nor any strong 
drink ; but I have poured out my soul before the Lord. (The Gr., 
the Lat., and the Douay, do not give here their usual word for the 
Heb. ru-ach^ namely, the Gr., pneuma ; Lat., spiritus ; Douay, spirit ; 
but use other language for it.) The Ital. of 1 Sam. 1 : 15 is, ... I 
(am) a woman afflicted — troubled — in the spirito — in spirito (with- 
out our article) . . . rather, or, even, I spill, — pour out — overflow — 
scatter — ^my anima before the Signore. [We see, that the Heb. 



THEOLOGY OF THE BIBLE. 



23 



ru-ach^ and en-phsh^ are used to express the same, namely, the feel- 
ings ; and Ges. gives the same significations to each of these words ; 
and he does not scruple to use the English word soul for en-phsh ; 
but he takes good care to shew us Av^hat it means, as already ap- 
pears ; and he says, under ruh — ru-ach — , that it is equivalent to 
en-phsh, psuche^ anima.~\ 

The Gr. in Exod. 23 : 9 is, . . . for ye know the psuehe of, etc., 
Lat., . . . for ye know the animas of, etc. Ital., ... for ye know 
the hearts of strangers. E. Y., . . . for ye know the heart of a 
stranger. Douay, for you know the hearts of strangers. 

Exod. 23 : 31 ; E. Y., . . . for I will deliver the inhahitants' oi 
the land into your hand. 

Exod. 23 : 33 ; E. Y., . . . for if thou serve their gods, it will 
surely be a snare unto thee. 

Heb., . . . ic — then — shall give, man [for, every m^iUr—person'] 
redemption price of en-phsh of him to Jehovah. Gr., 

Exod, XXX. 12. 

. . . redemption money — price — of t\iQ p)suche of him. 

Lat., . . . price for their animas. Douay, ... a price for their 

souls to the Lord. Ital., . . . the redemption — ransom — of his 

anima. 

Heb., . . . oblation to Jehovah for redemption price upon 
en-phsh of you. Gr., . . . psyche. The Lat. does 

. i -rx n ^XOd. XXX. 15. 

not use amma^ nor the Douay, soul, ital., . . . lor 
the redemption — ^ransom — of your anime. 

Heb., . . . before Jehovah for redemption price upon en-phsh of 
you. Gr., the psyche of you. Lat., . . . that it may ^ ^ 
appease — atone — satisfy — for the animas of them. 
Douay, . . . and he may be merciful to their souls. Ital., ... for 
to make the redemption — ransom — of yom* anime [redemption, etc., 
without our article]. E. Y., ... to make an atonement for your 
souls. 

Exod. 30 : 38 ; Heb., Man who shall . . . u — even — nhrte [see 
Gen. 17 : 14] from the people of him. The Gr. here has apoleitai 
[from apollumi\ shall become lost — destroyed totally — abolished — 
perish. The Lat. here has perihit — the same verb it gives in Exod. 
12 : 15 for the Gr. verb exolothreuo. [Observe, this is said man, 
here ; in other places it is said of en-phsh.l 

Heb., . . . profaning [for, a profaner of] it [the Sabbath], of — 
with — death he shall die. Ki — so that — every which 

-T... . 1 1 r w Exod. xxxi. 14. 

labormg m it a service work nkrte [see Gen. 17 : 14J that 

en-phsh. Gr., exolothreuthesetai, that psuehe. Lat., . . . perihit [see 



24: 



THEOLOGY OF THE BIBLE. 



Exod. 12 : 15] the anima of him or her Ital., .... since, or, for, 
whatever person shall do in it any work, shall be shortened — cut short 
— cut off, etc. [The Ital., does not use its word anima in the verse]. 
Douay, ... he that shall do any work in it, his soul shall perish out 
of the midst of his people. E. V., . . . that soul, etc. 

Exod. 32 : 10 ; E. v., . . . that I may consume them. 

Exod. 32 : 12. ; Heb., . . . turn about — return — from heat of 
nostrils of thee, %l — yea, that nhm — en-chm^ that panting, [the same 
verb before used in Gen. 6 : 6 and Y] (Ges., under this verb, cites 
Gen. 6 : 6, 7 ; Exod. 13 : Y ; 32 : 14 ; 2 Sam. 24: 16 ; Jerem. 8:6; 
Jer. 18 : 8, 10 ; 26 : 3 ;) [in each of which the same verb is used.] 

Exod. 32 : 22. ; Heb. And said Aaron [to Moses], not let kindle — 
burn — the nostrils of lord — master — of me [burning nostrils, is equi- 
valent to, hot en-phsh — breath ; hot ru-ach — ^breath, used for anger.] 

Exod. 32 : 30 ; E. V., . . . ye have sinned a great sin . . . per- 
adventure I shall make an atonement for your sin [equivalent to — the 
en-phsh of you has sinned. . . I shall make an atonement for the 
en-phsh of you]. 

Exod. 33 : 5 ; Heb. . . I, Jehovah, in moment one, will go up, 
or, lift myself up, in midst of thee, and finish — waste — consume — 
destroy — thee [^. I will finish, — etc., thee in a moment.] 

Exod. 33 : 14. ; Heb. And he said, the face of me shall go, and I 
will lead to — for — thee (Ges., vxAqy phne, says, face is used for^er- 
son, and gives, ^ e., I myself ; in person, will go, citing this verse 
and others [it is another instance of Synecd.] 

Exod. 34 : 12 ; E. V. Take heed to thyself. 

Exod. 35 : 2 ; E. V., . . . whosoever doeth [for, shall do, present 
for future, very common,] work therein shall be put to death. 

Exod. 35 : 29 ; E. Y., . . . every man and woman whose heart 
[Heb. lb — ^heart — soul — mind — feelings] made them willing. 



LEVITICUS. 

Lev. 1 : 2 ; E. v., . . If any man of you bring an offering. 
Heb. u — But — en-phsh that shall offer offering of gift. Gr. But 
if psuche offer sacrifice, — victim of sacrifice. Lat., 
... anima. Ital. And when any person shall offer. 
Douay. When any one shall offer. E. V. And when any wiU offer. 



THEOLOGY OF THE BIBLE. 



25 



Heb., en-phsh that shall sin. Gr., psuche. Lat., anima. Ital., 
When any person shall have sinned. Douay, The sonl ^ 
that sinneth. (Ges., under nplisli^ gives for the Heb. 
here, " if any soul sin," i. e., says he, if any one sin.) 

Lev. 4 : 3 ; E. v., If the priest sin. 4 : 13, E. V., ... if the 
whole congregation sin. 

Lev. 4 : 20 ; E. Y., . . . the priest shall make an atonement for 
them. 4 : 22 ; E. Y., . . . When a ruler hath sinned. 4 : 26 ; E. 
Y., . . . the priest shall make an atonement for him. 

Heb., %L — But — if en-phsh one sin. Gr., But if psuche one sin. 
Lat., anima. Douay, And if any one of the people of 
the land sin. Ital., And if any one of the common peo- 
ple sin. E. Y., the same. 

Heb., — But — en-phsh that shall sin. Gr., But if psuche sin. 
Lat., anima. Douay, If any one sin. Ital., And when ^ ^ 
any one shall have sinned. 

Heb., Likewise, en-phsh that shall touch. Gr., psuche. Lat., 
anima. Douay, Whosoever toucheth. Ital., Likewise, 
when any one shall have touched. 

Heb., Likewise, en-phsh that shall swear. [How swear, but with 
en-phsh — ^breath?] Gr., psuche. Lat., anima. Ital., 
Likewise, when any one shall have sworn. Douay, The 
person that sweareth. 

Lev. 5 : 6 ; E. Y., . . . the priest shall make an atonement for 
him. 

Lev. 5 : 7 ; E. Y., ... he shall bring for his trespass . . . 

Heb., en-phsh that shall do covertly a perfidy [covertly seems to 
mean here, unconsciously]. Gr., psuche ; Lat., anima., if 
making a balk in (metaphorically, says Ainsworth, bog- 
gling) ceremonies — holinesses. Douay, If any one shaU sin through 
mistake, transgressing the ceremonies. Ital., When any one shall 
have done wrong, and sinned through error. 

Lev. 5 : 16 ; E. Y., . . . the priest shall make an atonement for 
him. &c. 

Heb., And if en-phsh^ when she shaU sin, u — yea, shall do one 
of all strifes — contentions — with Jehovah, which not he 
should do — may do, and not know. Gr., That psuche 
which etc. Lat., anima. Ital., When any person shaU have sinned. 
Douay, If any 07ie sin. E. Y., If any soul sin. 

Lev. 5 : 18 ; E. Y., And he shall bring a ram [a heavy load for 
an orthodox soul]. 



26 



THEOLOGY OF THE BIBLE. 



Lev. vii. 18. 



The Heb. is, 5 : 21, erb-phsJi^ when she shall sm. [The reader 

Lev vi 2 ^' ^^^^^'^ en-phsh^ or, use neither of 

our articles before it, as best suits the sense where 
the word occurs.] Gr., psuche. Lat., 6 : 2. Anima. Douay, 6 : 2. 
Whosoever shall sin. Ital., 6:2. When any 07ie shall have sinned. 
... E. v., 6: 2. If a soul sin, and commit a trespass against the 
Lord [Heb., Jehovah], and lie unto his neighbor. [How can one lie 
unto his neighbor but by en-phsh — breath ?] 

Lev. 6 : 3, ... in any of these that man doeth. 

Lev. 6 : 6 ; E. Y., And he shall bring a ram . . . 

Lev. 6 : 7 ; E. V., And the priest shall make an atonement for 
him. 

Heb., ... If, etc., u — even — that en-phsh that shall eat of it, the 
iniquity of her shall bear. Gr., psuche, Lat., anima. 
Ital., . . . the person that shall have eaten. Douay, 
If any man eat, . . . yea rather whatsoever soul shall defile itself 
with such meat shall be guilty of transgression. E. V., . . . and 
the soul that eateth of it shall bear his iniquity. 

Heb., But that en-phshihsX shall eat . . . iikrie [see Gen. 17 : 14] 
^ that en-phsh from the people of her. Gr., But that 

psuche whichever eateth apoleitai [see Exod. 30 ; 38] that 
psuche out of the people of her. [The verb apollumi is used in the 
same connection, and as signifying the same as the verb exolothreuo^ 
before used.] Lat., Anima . . . perihit [see Exod. 12: 15. The 
Lat. uses here, for the Gr. verb apollumi^ the same Lat. verb, pereo^ 
which it uses for the Gr. verb exolothreuo^ in Exod. 12 : 15]. The 
Ital. in Lev. 7 : 20 is, But the person that shall have eaten . . . shall 
be shortened — cut short — cut off — from his people. Douay, If any 
one that is defiled shall eat . . ., he shall be cut off from his people. 
Heb., u — And, or, also, en-phsh that shall touch . . . u — even- 
nJcrte [see Gen. 17 : 14] that en-phsh out of the people 
of her. Gr., And that josz^cAe whichever may touch . . . 
apoleitai [see 7 : 20] that psuche out of the people of her. The Lat. 
does not give its word a^mna in this verse, but gives qiioe — which, 
— ^that which, referring to anima in 7 : 20, and gives . . . interibit 
— shall be annihilated — exhausted — extinguished — destroyed — 
perish— cease — die. Douay, And he that hath touched . . . shall 
be cut off from his people. Ital., Likewise, the person^ the which 
having touched . . . shall be shortened — cut short — cut off fi-om 
his people. E. V., Moreover, the soul that shall touch .... even 
that soul shall be cut off from his people. 



THEOLOGY OF THE BIBLE, 



27 



Heb., So that every eating — eater ... to Jehovah, even nhrte 
[see Gen. 17 : 141 that en-phsh that shall eat out of the 

*- . Lev. vu. 25, 

people of her. Gr., Every who eating, apoleitai [see 
V. 21] that psuche out of the people of her. Lat., If any one eat 
... he perihit [see Exod. 12 : 15] out of his people. Douay, If 
any man eat ... he shall perish out of his people. Ital., For if 
any one eat, . . ., the person that shall eat shall be shortened — cut 
short — cut off — from his people. E. Y., For whosoever eateth 
. . ., even the soul that eateth (it) shall be cut off from his people. 

Lev. 7 : 26 ; E. V., Moreover ye shall eat no manner of blood. 

Heb., Every en-plish which shall eat any blood, u — even — nlirte 
[see Gen. 17 : 14] that en-phsh out of the people of her. ^_ 
Gr., 'EiYerj psuche . . . aj^oleitai [see Exod. 30 : 38]that 
psuche out of the people of her. Lat., Every anijua which shall eat 
hloodi p)erihU [see Exod. 12 : 15] out of his people. Douay, Every 
one that eateth blood shall perish from among the people. Ital., 
Whatever person shall have eaten any blood shall be shortened — 
cut short — cut off— from his people. See E. V. 

Lev. 9 : 7 ; E. Y., . . . and make an atonement for thyself . . . 
and make an atonement for them. 

Lev. 11 : 8 ; E. Y., . . . ye shall not touch. 

Heb., . . . and of en-phsh he chay-ah in the waters [i. e. every 
fish]. Gr., . . . psuche zosa in the water. The Lat. 

T . 7, T ' n n Lev. xi. 10. 

does not give amma here. It gives, oi them^ which m 
the waters move and live. Ital., ... all the ammali that (live) in 
the waters. Douay, ... of those things that move and live in the 
waters. E. Y., . . . of any living thing which (is) in the waters. 

Lev. 11 : 12 ; E. Y., "Whatsoever hath no fins nor scales in the 
waters. 

Lev. 11: 39; E. Y., . . . he that toucheth. 11: 40; E. Y., 
And he that eateth. 

Lev. 11 : 43 ; Heb., Do not pollute en-phsh of you [i. e. your- 
selves]. Gr., ih^psuchas of you. Lat., your animas. Douay, Do 
not defile your souls. Ital., Do not render abominable your per- 
sons. E. Y., ye shall not make yourselves abominable. 

Lev. 11 : 44; Heb., ... do not pollute en-phshs of you. Gr., 

psuchas of you. Lat., your animas, Douay, do not defile your 
souls. Ital., your persons. E. Y., yom*selves. 

Lev. 11 : 46 ; Heb., This, law of those beasts, and of those 
winged, and of every en-phsh he chay-ah^ breath which breathing, 
which crawleth in the Avaters, and of every en-phsh which creepeth 



28 



THEOLOGY OF THE BIBLE. 



upon the earth. Gr., psuche twice ; giving psuche alone, for the 
Heb. en-phsh lie chay-ah. The Lat. gives animantium^ genitive 
plural of animans, where the Gr. has the first psuche ; and every 
anima vivens^ where the Gr. has the second psuche. Douay, This is 
the law of beasts and fowls, and of every living creature that 
moveth in the waters, and creepeth on the earth. Ital., of all beasts, 
and to the birds, and to every animal vivente that slides along in 
the waters, and to every animate that creepeth upon the earth. 
See E. Y. 

Lev. 14 : 50 ; Heb., . . . over waters chay-im — living, or, of 
lives. Gr., over water living. Lat., waters living. Douay, over 
living waters. Ital., over the water alive — ^brisk. E. V., over run- 
ning water. 

Lev. 14 : 51 ; Heb., ... in waters which chay-im — of lives. 
Gr., water living. Lat., in waters living. Douay, in the living 
water. Ital., in the water alive — brisk. E. V., in the running 
water. 

Lev. 14 : 52 ; Heb., . . . same as in v. 51. Gr., in that water 
that living, or, in the water the living, if the Gr. to here is the Gr. 
article, in which case it is to be rendered in English, in water living, 
without our article. Lat., in waters living. Douay, with the living 
water. Ital., with the water alive — ^brisk, water etc., [without our 
article.] E. Y., with the running water. [Water in motion is called 
living water ; so, breath breathing, breathing breath, air in motion 
in and out of the lungs, in Heb., en-phsh chay-ah^ may be called 
living breath, E. Y., in Gen. 2 : 7, living soul ; living, is not a 
synonym with breathing, but is an equivalent.] 

Lev. 15 : 7 ; E. Y., And he that toucheth 

Lev. 15 : 10 ; E. Y., And whosoever toucheth 

Lev. 16 : 17 ; E. Y., . . . and have made an atonement for him- 
self, . . ., and for all the congregation of Israel. 

Lev. 16 : 29 ; Heb., . . . depress — oppress — afflict — en-phsh — 
breath — of you. (Ges. gives, " afflict your souls," i. e., says he, fast ; 
citing this verse, and Lev. 23 : 27, 32 ; Numb. 29 : 7.) The Gr. in 
Lev. 16 : 29 is, lower — humble — depress — weaken, — reduce — the 
psuchas of you. The Lat. is, afflict — trouble — perplex — vex — dis- 
quiet — your anlmas. Ital., afflict your anime. Douay, you shall 
afflict our souls. E. Y., the same. 

Lev. 16 : 31 ; same as v. 29. 

Lev. 17 : 4 ; Heb., . . . ic — even — nkrt [see Gen. 17: 14] that 
man from the people of him, [the same verb so frequently used of 



t 



THEOLOGY OF THE BIBLE. 29 

en-phsh ; showing that nkrt an en-phsh means nJcrt a man ; nkrt, 
masculme, is used with man ; nhrte, feminine, is used with en-phsh, 
as we have seen.] The Gr. here is, exolothreuthesetai [see Gen. 17 : 
14] that psuche, [giving psuche for the Heb. word man ; we have 
seen that they mean the same.] Lat., mteribit [see Lev. 7 : 20]. 
Douay, shall perish. Ital., shall be shortened — cut short — cut off. 
E. Y., that man shall be cut off. 

Lev. 17 : 10 ; Heb., And man man [for, whatever man] who shall 
eat any blood, u — even — I will give — set — put — the face of me upon 
en-phsh which shall eat that blood, ii — yea, ekrti [the same verb used 
in Gen. 17 : 14] her from midst of people of her. Gr., Man man 
. . . who . . ., who . . ., I will put — set — keep fixed — the face of me 
upon that j9swcAe, Jcai — jQ2^a]Jol6 — I will abolish, — destroy totally, — 
slay, — lose — cause to be lost — to perish, — to fail — ^her out of the people 
of her. Lat., Homo — a, or the, man, whatever, I will harden — 
make inflexible — my face against anima of him, et — even, or, yea, 
disperdam — I will lose — cause to be lost — throw away — waste — 
destroy — consume — her, etc. Ital., And if anyone .... I will put, 
set — the my face against that persona — ^person, and her \^persona is 
feminine] will exterminate from among her people. Douay, If any 
man whosoever . . ., I will set my face against his soul [i. e. against 
him], and will cut him off from among his people. See E. Y. 

Lev. 17: 11; Heb., For en-phsh — the breath [E. Y., so often 
souT\ of that flesh [i. e. of course, that corporeal, breathing flesh] by 
the blood, it, [i. e. the blood (the circulation of it) is the efficient 
cause of the breath ;] and I have given it [the blood] to you upon 
that altar [wherever victims living by blood and en-phsh — breath — 
were sacrificed] for to expiate over en-phshs of you ; so that blood, 
it for en-phsh may expiate. Gr., For the psuche of every flesh blood 
of him (is) ; and I have given it [the blood] to you upon that altar 
of sacrifice, to propitiate — appease — conciliate — for the psuchon of 
you ; for, or, so that, blood of him for, — ^in exchange iox— psuche 
may propitiate — appease — conciliate. Lat., Because anima — the 
breath — of a flesh in — in the power of, — within — with — the blood 
(is) ; and I have given it [the blood] to you, that upon the altar of 
sacrifice with it ye may expiate — atone — purge by sacrifice — for 
your animas, and the blood may be for price — redemption — of ani- 
ma. Ital., For the life of the flesh (is) in the blood ; and therefore 
to you I have ordinato — ordered — ordained — disposed — that it [the 
living victim, in its blood and breath, life] be put — placed — upon 
the altar, for to make purging for your anime, since the blood 



30 THEOLOGY OF THE BIBLE. ' 

(be) that (with which) be made the purging for the person, 
[The Ital. gives life — anima — person. The Heb. has en-phsh three 
times ; the Gr. psuche three times ; the Lat., anima three times. 
The Douay gives first, life ; next souls ; next soul. 

Lev. 17 : 12 ; Heb., ... let not any en-phsh of you eat blood. 
Gr., any psuche of you. Lat., any miima of you. Ital., let no one 
of you eat blood. Douay, ISTo soul of you shall eat blood. E. V., 
no soul of you shall eat blood. 

Lev. 17 : 13 ; Heb., And whatsoever . . . which catcheth any 
beast or fowl that may be eaten, let him pour out blood of it . . . 

Lev. 17 : 14 ; Heb., For, en-phsh of every flesh, blood of him ; 
for en-phsh of him it, u — so that — I said . . ., blood of any flesh eat 
not ; for en-phsh of every flesh, blood of him it ; every eating [for, 
eater] of it, ikrt [future of hrt^ the same verb used in Gen. 17 : 14]. 
The Gr. has psuche but twice, and its verb exolothreuthesetai^ see 
Gen. 17 : 14. The Lat. has anima but twice, and its verb interihit^ 
see Lev. 7 : 20. The Douay has, life, and but twice, and gives, and 
whosoever eateth it, shall be cut off. Ital., For (it is) the life of 
every flesh ; the blood to it is in place — room — of anima^ and 
therefore I have said . . ., eat not blood of any flesh ; for the blood 
(is) the life of every flesh ; whoever shall eat of it shall be extermi- 
nated. The E. Y. gives, life, three times. 

Lev. 17 : 15 ; Heb., And, qy qyj eii-phsh that eateth. Gr., Every 
psuche. Lat., Anima. Ital., And whatsoever person shall have 
eaten. Douay, The soul that eateth. E. Y., And every soul that 
eateth. 

Lev. 18 : 24 ; E. Y., Defile not yourselves in any of these things. 

Lev. 18: 29; Heb., For every which shall do any of all these 
abominations, u — even — nkrtu [see Gen. 17 : 14] those en-phshs, 
Gr., For, whosoever shall do . . ., exolothreuthesontai those psvr 
chat. Lat., Every anima which . . ., perihit [see Exod. 12 : 15]. 
Douay, Every soul that shall commit any of these abominations — 
shall perish from the midst of his people. Ital., For if anyone do 
. . ., the persons that shall have done it shall be exterminated, etc. 
E. Y., For whosoever shall commit any of these abominations, even 
the souls that commit (them) shall be cut off, etc. 

Lev. 18 : 30 ; E. Y., . . . that (ye) commit not (any one) of these 
abominable customs . . ., and that ye defile not yourselves therein. 

Lev. 19 : 8 ; Heb., — So that eating [for, the, or, an, eater] of it, 
sin, or guilt, of him shall bear, because holy — consecrated — of J ehovah 
he hath profaned, and?i^r^e [see Gen. 17 : 14] that m-^AsA from the 



THEOLOGY OF THE BIBLE. 



31 



people of her. Gr., Truly, who eating, exolothreuthesontai [see Gen. 
17: 14] those psuchai. Lat., periUt [see Exod. 12 : 15] that ani- 
7na. Ital., And whoever shall have eaten shall bear his inquity . . ., 
and therefore that person shall be shortened — cut short — cut off. 
Douay, If any man shall eat, he shall profane and be guilty of im- 
piety, and shall bear his iniquity, . . . and that soul shall perish from 
among his people. E. Y., . . . and that soul shall be cut off, etc. 

Lev. 19 : 11 ; E. V., Ye shall not steal, neither lie one another. 
[We have, a lying ru-ach — breath ; Gr., pneuma y Lat., spiritus y 
Ital., spirito ; Douay and E. V., lying spirit] 

Lev. 19 : 17 ; E. V., Thou shalt not hate, etc. 

Lev. 19 : 28 ; Heb., And cuttings — ^lacerations — for en-phsh — 
breath — soul [i. e. for a dead breath — soul, as we shall see] make 
not in the flesh(|s [for persons] of you. Gr., And incisions make not 
on account of psucJie in — on — the soma^ body [for living body — 
person], of you. Lat., concerning a dead. Ital., for a dead. Douay, 
for the dead. E. V., for the dead. 

Lev. 20 : 3 ; Heb., u — yea, I will put — set — the face of me on 
that man, u — yea, or, and, eJcrtl [see Gen. 17 : 14] him from midst 
of people of him. 

Lev. 20 : 6 ; And that en-phsh which shall turn to those abt [plu- 
ral of aw6] breathers — soothsayers — pythons— sorcerers, and those 
idonim — spirits — breaths — of divination — of python — wizards, to 
commit fornication, after, or, following, them, u — even — I will put — set 
— the face of me on that en-phsh^ u — yea, ehrti [see Gen. 17:14] him 
from midst of the people of him. Gr., And whatever psuche shall 
follow in the train of eggastrimuthois — ventriloquists — talkers from 
the lower belly, and enchanters — ^those who cure by magic incanta- 
tions, to go a whoring after them ; I will put — set — -the face of me upon 
that^s^^cAe, and apolo [see Lev. 17 : 10] her out of the people of her. 
Lat., Anima, which shall have turned to, etc., interjiciam — I will 
put to death — consume — destroy — ^her out of, etc. Ital., And if 
any person turn himself to the spiriti — spirits [i. e. breaths] of 
Python, or to the conjurers — guessers, . . ., I will set my face 
against thdX person^ and will exterminate her, etc. Douay, The soul 
that shall go aside after magicians and soothsayers, and shall commit 
fornication with them, I will set my face against that soul^ and 
desti;oy it out of the midst of its people. E. V., And the soul that 
turneth after such as have familiar spirits, and after wizards, to go a 
whoring after them, I will even set my face against that soul, and 
will cut hini off from among his people. 



32 



THEOLOGY OF THE BIBLE. 



Lev. 20 : 10 ; E. Y., And the man that committeth adultery, etc., 
shall surely be put to death. 

Lev. 20 : 25 ; Heb., . . . and you shall not pollute en-phshs of 
you [i. e. yourselves] with, etc. Gr., ihe. psuche of you. Lat., your 
animas. Ital., and render not jovx persons abominable, etc. Douay, 
defile not your souls^ etc. E. V., and ye shall not make your souls 
abominable, etc. 

Lev. 21 : 1 ; Heb., ... on account of en-phsJi [i. e. a dead 
en-pTish — breath — soul, for, dead person] let them not become pol- 
luted. G^T.^ psuchais^ for the Heb. en-phsh. Lat., let priest not be 
contaminated with — by — dead of his citizens. Douay, let not a 
priest incur an uncleanness at the death of his citizens. Ital., say to 
the priests, let not be contaminated (any priest) among his people by 
a dead. E. V., speak to the priests, and say unto them. There shall 
none be defiled for the dead among his people. 

Lev. 21 : 4 ; E. V., . . ., he shall not defile himself 

Lev. 21 : 11 ; And upon any en-phsh mt — [sound m% em% or, 
emte, as we sound empty ; the letter p, in our word empty, is not 
wanted as we sound the word] — breath — soul — dead — he shall not 
enter. [Here en-phsh mt^ in full, is given in place of the siagle 
Avord en-phsh^ in foregoing verses.] The Gr. in 21 : 11 is. And 
upon 2iQ.j p)suche teteleutehuia — breath — soul — ended — terminated — 
he shall not enter. Lat., And to any dead let him not enter at all. 
[The Lat. gives, for the two Heb. words en-phsh dead^ Gr., psuche 
ended^ only the same one word, dead^ which it gives where the Heb. 
has only the one word en-phsh^ and the Gr. only the one word 
2ymche,'\ Douay, N"or shall he go in at all to any dead person. Ital., 
And let him not enter into (place where may be) somebody dead 
[i. e. some one dead ; we use somebody for some one ; the Ital. 
here is, any corpo morto / but it frequently uses its single word alcu- 
no^ defined, somebody]. E. V., ISTeither shall he go in to any dead 
body. [See before.] 

Lev. 22 : 3 ; Heb., . . . every mem who cometh near . . ., u — 
even — 7i7crte [see Gen. 17 : 14] that en-phsh from face — presence — 
of me, I Jehovah. [Are orthodox souls in the orthodox hell nJcrte 
from the face — presence — of Jehovah ?] Gr., every man . . ., exolo- 
threuthesetai [see Gen. 17 : 14] thatpswcAe. The Lat. does not give 
its word anima here. It gives, Every man who . . . perihit, [see 
Exod. 12 : 15. And is not the Lat. right? Do not the words maii 
and en-phsh, in the verse, mean the same ; and do not the words 
man and psmhe mean the same ?] The Douay follows the Lat., and 



THEOLOGY OF THE BIBLE. 



33 



gives, Every man that approacheth . . ., shall perish. The Ital. is, 
If any one . . ., that person shall be shortened — cut short — cut off 
— from my presence. E. V., whosoever (he be) . . . that goeth 
unto . . ., that soul shall be cut off from my presence. 

Lev. 22 : 4 ; Heb., Man man . . . who touching on any unclean 
of — by — en-phsh [i. e. a dead en-plish — dead breath — dead soul]. 
Gr., And man . . . who touching any unclean of — by — psnche 
[for, a dead psuohe], Lat., Man, who shall have touched unclean 
of a dead [not using its word anima^^. Ital., JSFiuno — ^nobody [i. 
e. no one]. Likewise, if alcuno — somebody — has touched what- 
ever person unclean by a dead. Douay, The man . . ., He that 
toucheth anything unclean by occasion of the dead [giving no 
word for the Heb. en-phsh^ Gr., psuche]. E. V., "What man so- 
ever, . . ., And whoso toucheth anything (that is) unclean (by) 
the dead. 

. Lev. 22 : 5 ; Heb., or man who shall touch. E. Y., Whosoever 
toucheth. 

Lev. 22:6; Heb., en-phsh which shall touch. Gr., psuche. Lat., 
And loho toucheth. The Lat. gives, v. 5, 6, And who toucheth, 
unclean shall become. Douay, v. 5, 6, And he that toucheth shall 
be unclean. Ital., v. 5, 6, Or if any one has touched, the person that 
shall have touched shall be unclean. E. V., v. 5, 6, Or whosoever 
toucheth . . . The soul which hath touched, etc. 

Lev. 22 : 11 ; Heb., u — But priest that has bought en-phsh. 
acquisition of money of him. Gr., But if priest has bought ^swcAS??. 
acquired of — by — money, he shall eat of it. Lat., But whom 
priest has bought. [This is all the Lat. gives.] Douay, But he 
whom the priest hath bought. Ital., But when the priest shall have 
hou^ht a person with his money. E. V., But if the priest buy (any) 
soul with his money. 

Lev. 22 : 15 ; E. Y., And they shall not profane the holy things. 

Lev. 22 : 21 ; E. Y., And whosoever offereth ... to accomplish 
(his) vow. 

Lev. 23 : 27 ; Heb., . . . and ye shall afflict — depress — en-phsh 
of you [i. e., says Ges., under one, ye shall fast, see before]. Gr., ye 
shall lower — depress — humble — weaken — reduce — the psuchas — 
breaths— of you. Lat., afflict — ^perplex — trouble — vex — disquiet — 
your animas. Ital., and afflict ye your anime. Douay, and you 
shall afflict your souls. E. Y., and ye shall afflict your souls. 

Lev. 23 : 28 ; E. Y., ... to make an atonement for you. 

Lev. 23 : 29 ; Heb., For every that en-phsh which not shall be. 
3 



34 



THEOLOGY OF THE BIBLE. 



depressed — afflicted [i. e. not shall fast], ?i^r^e [see Gen. 17: 14], 
out of the people of her. Gr., Every jt>swcAe which not shall [as in v. 
27] exolothreuthesetai [see Gen. 17 : 14] out of the people of her. 
Lat., Every anima which . . ., peribit [see Exod. 12 : 15]. Ital., 
For, every person that not shall . . ., shall be shortened — cut short 
— cut off from, etc. Douay, And every soul that is not afflicted, 
will I destroy from among his peoj)le. [See E. V.] 

Lev. 23 : 30 ; Heb., And every that en-plisli which shall do any 
service work that day . . ., u — even — eabdti [from the verb ahd^ — 
I will cause to be lost — destroyed — to perish — slay — extirpate — cut 
off — that en-phsh from midst of the people of her. (Ges. says this 
verb ahd is used of men and other living creatures as perishing, 
citing Ps. 37 : 20 ; Job 4 : 11). [Where the same verb is used; and 
the same verb is used in Job 4 : 9.] The Gr. in Lev. 28 : 30 is. And 
evevj 2^suche . . ., apoletai [see Lev. 7 : 20] that psuche, out of the 
people of her. Lat., Every anima . . ., peribit [see Exod. 12 : 15] 
from among his people. [The Lat. uses anima but once in the 
verse.] Ital., And if person do in that day any work, I her will 
cause to perish — be cast away — from amidst her j^eople. Douay, 
And every soul that shall do any work, the same will I destroy from 
among his people. [See E. Y.] 

Lev. 23 : 32 ; Heb., . . . and afflict — depress — ye en-phshs of 
jou [i. e., fast ye]. Gr., lower — depress — humble — weaken — reduce 
je \hQpsuchas of you. Lat., [as in v. 27] your animas, Ital., and 
afflict ye your persons. Douay, And you shall afflict your souls 
[i. e., yourselves]. See E. Y. 

Lev. 23: 35 ; E.Y., ... ye shall do no servile work (therein) [v. 
30 is, en-phsh which shall do, &c.] 

Lev. 24: 15 ; E. Y., . . . whosoever curseth, 

Lev. 24: 17; Heb., And man that shall smite, pierce through — 
kill, — slay, — any en-phsh adm — ^breath, — soul — of man [for, any 
corporeal, breathing person], of — with — death he shall die. Gr., And 
man whosoever shall simtQ psuchen anthrbpon- — breath — soul of man 
[for, any person], and he die, in, or with, death let him die. Lat^ 
Who [for, he or she, who] shall have smitten and killed man^ in, — 
with — death let him die. [The Lat. gives man, for the Heb. and 
Greek, breath — soul — of man]. Ital. likewise,who shall have smitten 
to death any person^ wholly let him be caused to die. Douay, He 
that striketh, and killeth a man shall surely be put to death : E.Y., 
And he that killeth any ma.n shall surely be put to death. 

Lev. 24: 18; Heb., And smiting, — piercing through, — killing, — 



THEOLOGY OF THE BIBLE. 



35 



slaying [for, a, or, the, smiter, &c., of] en-phsh heme — breath, — 
soul — of domestic animal, shall requite, — recompense — for her en- 
phsh for en-phsh. The Gr. gives, first, simply, Jctenos^ — domestic 
animal, for the Heb. en-phsh beme^ that being the sense ; and then 
gives psuche fov psuche, Lat., Who shall have killed animal^ — 
an animal . . . anima for anima. ItaL, And who shall have smitten 
any beast [Heb., ew^^AsA heme\ to death, shall pay her; animale 
for animale. Douay, He that killeth a heast^ shall make it good; 
that is to say, shall give teast for heast. E. Y., And he that killeth 
a heast shall make it good ; heast for heast. 

Lev. 25 : 48 ; E. Y., .... he may be redeemed again ; 25 : 49, 
E. Y, or, if he be able he may redeem himself. 

Lev. 25 : 51 ; E. Y., . . . . he shall give again the price of his 
redemption out of the money that he was bought for [we have had 
an en-phsh bought.] 

Lev. 26: 11 ; Heb., .... and not shall loathe, en-phsh — the 
breath, — soul — of me you [i. e., I will not loathe you] ; though here 
en-phsh — breath is less figurative than in other places; for it 
is the breath that loathes a bad smell. It is Jehovah who speaks 
here. He is represented as speaking according to the Hebrew 
idiom, meaning [I will not loathe you] : the Gr. has, the psuche 
of me: Lat., my anima: It al., and my anima not you shall disdain. 
Douay, my soul. E. Y, and my soul shall not abhor you. 

Lev. 26 : 15 ; Heb., u — But — if at — in respect to — ordinances of 
me ye contemn, u — yea, if justnesses, — things according to law — of 
me shall loathe en-phsh of you, so that not, &c. Gr., the ^swcAe of 
you. The Lat. does not use its word anima : it gives, simply, and 
my judicia — decrees — ye contemn, — regard not : \ye is literal lan- 
guage, for the Heb. en-phsh of you: Gy., psuche of you] : Douay, 
simply. If you despise my laws, and contemn my judgments : Ital., 
And if ye despise the my statutes, yea, if your anima disdain, — de- 
spise — the my laws, [ye, and your anima, mean the same :] E. Y., 
And if ye shall despise my statutes, or if your soul abhor my 
judgments. 

Lev. 26 : 16 ; Heb., ... I will ic — even visit upon you hele (Ges., 
under hele, says, kaf exochen, [by way of eminence] for, sudden de- 
struction, citing Isai. 65 : 23, [where the Heb. word is hele] ), that 
consumption, u — yea, that burning fever consuming, — wasting — 
eyes, ic — yea, pining away of en-phsh: Gr., liquefying, — dissolving 
— the psuche of you (metaphorically, says Donnegan, causing to 
dissolve in tears). [What is it that dissolves in tears ? Is it the 



36 



THEOLOGY OF THE BIELE. 



orthodox soul ? Is it not the breath ? ] : Lat., and spend lavishly 
your animas : Douay, I will quickly visit you with poverty and 
burning heat, which shall waste your eyes, and consume your lives. 
[Lat., animas.'] Ital., I will send against you the terror, the 
phthisic, the burning heat, and to you they shall vex, — grieve, — 
trouble, — torment — the anima : E. Y., that shall consume the eyes, 
and cause sorrow of heart. [The Heb. is en-phsh.^ the G^ti:.^ psuche ; 
the Lat., anima ; the Ital., anima ; the Douay, lives ; E. Y., Jieart.'] 

Lev. 26 : 17 ; E. Y., And I will set my face against you, and ye 
shall be slain, .... they that hate you. 

Lev. 26 : 30 ; Heb., . . . and shall loathe en-phsh of me you : Gr., 
t^iQpsuche of me; Lat., my anima: Ital., and my anima you shall 
have, [i. e., I will have you] in abomination, — detestation, — hate : 
Douay, and my soul shall abhor you : E. Y., .... the same. 

Lev. 26 : 36 ; Heb., . . . and I will cause to fall fear — timidity — 
on the lb — heart, — soul, — mind, — senses, — feelings — of them [i. e., 
on them]. (Ges. says, lb is equivalent to en-phsh / and he gives the 
same definitions to both.) [The various feelings and emotions are 
manifested in the en-phsh — breath] : The Greek here uses its Avord 
kardia [defined by Donnegan, heart ; soul ; mind] : the Lat. uses 
its word cor, defined by Ainsworth, " heart, mind, by Synecd. the 
whole man : " the Ital. word here is, cuore^ defined by Graglia, 
heart, soul, mind, life: Douay I will send fear in their hearts: 
E. Y., I will send a faintness into their hearts. 

Lev. 26 : 38 ; Heb., And you abdtm — shall be [see Lev. 23 : 30] 
in, — among the nations, or, heathen, u — yea, shall eat up, — devour, 
— consume — you the arts — land — of the enemies of you [i. e., your 
graves in the land of your enemies shall eat uj), — devour, — consume 
—you]. 

Lev. 26 : 43 ; Heb., . . . and they shall bring quickly, — cause to 
hasten, sin, — guilt — of them [i. e., the punishment of the sin, — ^guilt 
of them] ion u bion — ^because and because, (so given by Ges., under 
ion, citing this v., and Ezek. 13: 10; 36: 3,) for judgments, — -just- 
nesses, [things] according to law of me — they have, for, will have, 
contempt [the present is often used for the future tense] ; u — 
yea, ordinances of me, loathed en-phsh of them [i. e., they loathed] : 
Gr., and at, — with — ^my ordinances were angry in, — with — the 
psuche of them [anger is shown in the breath] : the Lat. does not 
use its word anima : it has, simply, and my laws they despised 
[literal language, expressing the sense] : the Douay gives .... and 
they shall pay for their sins, and they despised my laws : Ital., and 



THEOLOGY OF THE BIBLE. 



37 



they will have requited with good will the their iniquity, for they 
will have despised my laws, e — yea, the amma of them will have 
disdained the my statutes : E. Y., .. . and they shall accept of the 
punishment of their iniquity ; because, even because they despised 
my judgments, and because their soul abhorred my statutes. [It is 
plain, that they^ and their soul, mean the same.] 

Lev. 26 ; 44 ; E.V., . . . neither will I abhor them. [See Lev. 26 : 
30, Douay and E.Y., . . . my soul shall abhor you.] 

Lev. 27 : 2 ; Heb., . . . man,when he shall consecrate vowed 
sacrifice, (see Ges., ndr., citing Lev. 7: 16; 22 : 18, 22; Deut. 12 : 
6 ;) [see also Lev. 22 : 19], according to the estimation, — assessment 
of thee (i, e., says Ges., under orA;, the priest's assessment of the 
person offering, citing Lev. 5 : 15, 18 ; 27 : 12), en-phsht — the breaths, 
— souls, [i. e., the victims sacrificed are] to Jehovah [i. e., are conse- 
crated holy] to Jehovah. The reader has already perceived, that the 
Heb. does not use the substantive verb, to be ; hence the numberless 
insertions in Italics, in the Douay, the Italian, and the E. Y. of zs, 
are^ shall he, was, &c. The above appears to me to be the true ren- 
dering of the Heb. of this verse : and verses 9 and 11, given below, 
clarly show it to be the true rendering, I think. "We have seen, 
that every breathing creature is, in numerous places, called en-phsh 
— a breath — soul ; and numerous other instances of it occur after 
this. I should have had no doubt of the correctness of the above 
rendering, had I not seen the Gr. rendering of the verse, thus : — 
"Whoever may vow vow as suits the estimation of the psnche of him 
to the Lord. This does not seem to me to fill the Hebrew of the 
verse ; there seems to be something wanting. The Heb. has, ac- 
cording to the assessment, — estimation — of thee. And I find that 
Geddes, who translates from the Heb. but who does not render lit- 
erally ; preferring, as he says, a free translation, giving the sense ; 
renders thus : If any one will distinguish himself by vowing to the 
Lord the value of his own person [giving 2^e^soii for e9i-phsh'] ; let 
this be the valuation. [This, also, does not seem to me to fill the 
Heb. of the verse.] Ges., under ork, renders thus : ..." according 
to thy (the priest's) estimation, men (are offered) to God ; " [giving 
men, for the Heb. en-phsht, and inserting the words put in paren- 
thesis. But, I do not see the propriety of " men (are offered) to 
God." It seems to me, that the en-phsh, the breathing victim is 
what is offered to Jehovah.] The Lat. has, his anima: Douay, the 
man that shall have made a vow, and promised his soul to God, shall 
give the price according to estimation. [I do not see the sense of 



38 



THEOLOGY OF THE BIBLE. 



this.] The Ital. is, when any one shall have made some particular 
voto ; when he shall have made voto with— ^erso^ to the Lord, 
under thy judgment, — estimation. [The Ital. word voto is defined, 
a vow ; and hestia vota is defined, beast without burden. Such was 
the beast offered in sacrifice. By taking the Ital. y^ordi person to 
represent the Hebrew en-phsh (we have frequently had person, in 
the Ital. when the Heb. is en-phsh ; and we have seen that en-phsh 
means any breathing creature), the Ital. corresponds with the He- 
brew.] The E. Y. is, when a man shall make a singular vow, the 
'persons (shall be) for the Lord by thy estimation [giving persons, 
where the Heb. has en-phsht. But I do not see the sense of this 
rendering.] 

Lev. 27 : 9; Heb., u — yet, if a domestic animal, which they offer 
of them oblation, — offering — ^to Jehovah, every which he shall give 
of them to Jehovah shall be consecrated, — holy. [" Which they 
offer of them " is impersonal, meaning, which men offer, or may 
offer.] It is plain from this verse, that it is the breathing victim, 
expressed in the Heb. of v. 2, by en-phsh, that is offered, and is con- 
secrated — holy — to Jehovah. 

Lev. 27: 11 ; Heb., — But, if any domestic animal unclean, 
which they do not offer of them [impersonal, which men do not 
offer, or, which may not be offered] oblation to Jehovah, ^l — then, 
eomid [The causative form of the verb omc?] let him cause to stand 
that domestic animal before the priest. [It appears to me, that these 
two verses establish the correctness of the rendering above given of 
27 : 2.] Geddes renders v. 9 thus : If (one) vow a beast, and it be 
one of those that may be offered up to the Lord, every such heast 
shall be hallowed — {beast, here, answers to en-phsh in 27 : 2.] And 
he renders v. 11, thus: But if the beast be unclean, such as may 
not be offered in sacrifice to the Lord, then let him present the heast 
to the priests: [Geddes's renderings of v. 9 and 11, show that the 
Heb. of 27 : 2, is correctly rendered, as above given. It did not 
occur to me to look at Geddes till after I had rendered 27 : 2 as 
above, and after I found that the Greek rendered it differently.J 



NUMBERS. 



Kum. 5:2; Heb., .... and every [one] polluted by en-phsh 
[i. e., a dead en-phshJ] Gr., by psuche: Lat., anima: Ital., . , . . 



THEOLOGY OF THE BIBLE. 



39 



and every (man) fouled by a dead: Douay, defiled by the dead: 
E. Y., defiled by the dead. 

Num. 5:6; Heb., . . . man or woman, that may do of all those 
sins which of mankind, to do faithlessly a perfidy against Jehovah, 
%(, — so that — to incur guilt that en-phsh: Gr., man or woman, and 
commit fault that psiiche : The Lat. does not use its word anima in 
this verse ; but gives, man or woman, as the nominative, all through 
the verse. And the Douay follows the Latin. [They both give the 
sense of the verse correctly.] Ital. When a man or woman . . . such 
^erso?^ is faulty — guilty: ^.Y,, person. 

ISTum. 5:11; E.Y., ... if any man's wife commit a trespass, 

Num. 5 : 20 ; E.Y., If thou be defiled, 

Num. 5: 31; E.Y., Then shall the man be guiltless from ini- 
quity. 

Num. 6:6; Heb., .... on en-phsh mt — breath, soul, dead [for, 
a dead person] let him not come in, enter. Gr., on 2i.i[ij psuche end- 
ed, terminated : Lat., upon a dead not shall he enter : Ital., let him 
not go into (any place where may be) one dead: Douay, he shall 
not go in to any dead : E. Y., he shall come at no dead hody^ [gi"^" 
ing the word body., where the Heb. is, en-phsh, and the Gr. psuche. 
King James's Ecclesiastics who made our E. Y. outdid here even 
the Romish Latin, Italian, and Douay versions.] 

Num. 6: 11 ; Heb., .... and make atonement for him for that 
which he sinned on that en-phsh [for en-phsh mt., in v. 6. We have 
seen that the Hebrew, after giving en-phsh ehay-ah a number of 
times, gives frequently en-phsh alone, leaving chay-ah to be imder- 
stood. So the Heb. uses, sometimes en-phsh mt, and sometimes, en- 
phsh alone, leaving mt to be understood. In our language, speaking 
of the loss of lives, by the foundering of a ship at sea, for instance, 
we say, so many souls were lost, or, so many lives were lost ; the 
Hebrew would say, so many breaths were lost]. The Gr. in 6 : 11, 
has the word j^swcAe alone : Lat., the simple word dead: Ital., from 
that which he shall have sinned concerning the dead: Douay, for 
that he hath sinned by the dead: E. Y., for that he sinned by the 
dead. 

Num. 9:6; Heb., men who had become unclean by en-phsh adm, 
breath, soul, of man [for, a dead man, person] : Gr., on psuche an- 
thropoit, breath, soul, of man: Lat., uponan^'mam liominis, breath, 
soul, of man : Douay, unclean by occasion of the soul of man : Ital., 
foul by 2i person dead: E. Y., defiled by the dead body of a man. 

Num. 9:7; Heb., .... we unclean by en-phsh adm : Gr., on 



4 



40 THEOLOGY OF THE BIBLE. 

psuche anthropou : Lat., upon anima hominis : Douay, by occasion 
of the soul of a man : Ital., we (are) unclean by 2^. person dead : E.V"., 
wc (are) defiled by the dead body of a man. 

Num. 9 : 10 ; Heb., .... man man that shall become unclean by 
en-phsh. [The Heb. word mt, dead, being left to be understood, and 
the word man, also, not being used here.] Gr., psuche anthropou^ 
[adding the word anthropou^ given in v. 6, 7, that being the sense.] 
Lat., unclean upon anima: Douay, by occasion oi one that is dead. 
[The Douay does not give soid, for the Lat. anima, as it does in 
verses 6 and 7, shewing that the Douay uses " one that is dead" as 
equivalent to its words " the soul of a man," in verses 6 and 7] : the 
Ital. in 9 : 10 ; is, shall be foul by a person dead: E. V., shall be 
unclean by reason of a dead body. 

Num. 9: 13; Heb. But that man who, &c., u — even — nhrte — 
[see Gen. 17: 14], that en-phsh: Gr. Man whoever, &c., exoloth- 
reutJiesetai [seQ Gen. 17: 14], that jt?swcAe .* Lat. If anyone, &c., ex- 
tenninaMticr, shall be exterminated, destroyed, rooted out, cast out, 
abolished, that anima: Ital. Let such a person be shortened, cut 
short, cut off : Douay, But if any man, &c., that soul shall be cut 
off: E. y. But the man that, &c., even the same soul shall be cut 
off. 

Num. 11: 4; Heb. And the mixed crowd which in midst of 
them longed a longing. [We have longed expressed by en-phsh-^ 
psuche, anima^ 

Num. 11:6; Heb. But now, en-phsh of us is become dry. Gr. 
Now, but, the psuche of us dried up : Lat. Our anima parched, 
dry, thirsty, is : Ital. Whereas now our anima (is) dry : Douay, 
Our soul is dry : E. V. But now our soul (is) dried away. 

Num. 11 : 34; E. Y., .... there they buried the people that 
lusted. 

Num. 12 : 12 ; E. V. Let her not be as one dead [equivalent to 
en-phsh dead, before given.] 

Num. 15 : 27 ; Heb. But if en-phsh one shall miss by error, then 
shall bring she a she goat: Gr. But \i psuche one: Lat. Also if 
anima one : Ital. But if one sole person hath sinned through error : 
Douay, But if one soul shall sin ignorantly, he shall offer a she 
goat. See E. V. 

Num. 15 : 28 ; And shall make expiation that priest for that 
en-phsh that erreth by misstep before Jehovah. The Gr., psuche : 
The Lat. does not use its word anima in the verse ; but gives, for 
her, referring to anima in v. 27: The Douay gives, for him, refer- 



THEOLOGY OF THE BIBLE. 



41 



ring to the Douay words, one soul in v. 27 : Ital., for that person 
that shall have sinned through error : E. Y. . . . an atonement for 
the soul that sinneth ignorantly. 

Num. 15 : 29 ; E. V. Ye shall have one laAV for A^m that sin- 
neth through ignorance. 

Num. 15 : 30 ; Heb. But that en-phsh which shall do with hand 
cast, of those native, or of those sojourning, Jehovah she [that en- 
phsh] reviling, u, even, nkrte [see Gen. 17 : 14 ;] that en-phsh from, 
&G. : Gr. but psuche whatever shall do with hand of haughtiness, 
&c., exolothreuthesetai [see Gen. 17: 14,] that psuche out of the 
people of her: Lat. anima, &c.; perihit [see Exod. 12: 15. The 
Lat. gives anima but once] : Douay, But the soul that committeth 
anything through pride, &c., shall be cut off from among his peo- 
ple : Ital. But the person that shall have done (any act) at hand 
lifted up, &c., let such a person be shortened, cut short, cut off, &c. 
See E. y. 

Num. 15 : 31 ; Heb. Because word of Jehovah he contemned, &c«, 
ehrt tJcrt that en-phsh^ the sin of him, upon him. \e7crt is a contrac- 
tion of enkrt^ the infinitive passive of the verb krt, and tJcrt 
is the future of the verb krt. For the meaning of the verb Jcrt see 
Gen. 17: 14. From the expression, the sin of him upon him, in con- 
nection with ehrt tJcrt^ we learn that the meaning of the expressions 
die in their sins, and equivalent expressions, in the New Testament, 
is, die eternally, i. e., never to be raised to life again.] The Greek in 
15 : 31, is, ektripsei ektribesetai that psuche^ by rubbing out, wast- 
ing, destroying, cancelling, annulling, perishing, shall be rubbed out, 
wasted, destroyed, cancelled, perished, that psuche^ the sin of him, 
upon him. [To annul, is to bring to nothing, from the Lat. ad, to, 
and nuUuSy none, nobody, void, null, lost, equivalent to annihilate, 
from the Lat. ad, to, and nihil, nothing. And when, in reference 
to any class of persons, nothing to come after is promised, such an- 
nulling is, of course, a finality.] The Lat. does not give its word 
anima in this verse : it gives, for that cause delehitur [see Gen. 17 : 
14], referring to anima, in verse 30 : The Douay is, therefore shall 
he be destroyed — [not giving its word soul in this verse, but re- 
ferring to its word soul in v. 30 :] The Ital., in v. 31 is, entirely let 
be that person shortened, cut short, cut off; be her iniquity upon 
her : E.Y., Because he hath despised, &c., that soul shall entirely 
be cut off; his iniquity (shall be) upon him. [The E, V., by its 
semicolon after its words cut off, and its insertion of the words, 
shall he, takes away the meaning of the verse.] 



42 



THEOLOGY OF THE BIBLE. 



N'um, ^5 : 35 ; Heb., ... of death shall die that man [man, here 
is equivalent to en-phsh in v. 31.j 

Num. 16: 15; Heb., Then nhhr — ^breathed hard through the 
nose, snorted, Moses exceedingly : (Ges. says, this is an onomatop- 
dietic word.) [It is plainly so : sound it in two syllables, en-char^ 
draw in through the nose en^ short, and breathe out quick and short, 
char^ in one sound, giving for the consonant ch a slight hard souifd 
to the G and the rough spiritus — rough breathing to the h. Valpy's 
Gr. Grammar by Anthon, p. 7, says : " To the written characters 
belong also the spiritus or breathings, of which there are two, the 
pneuma psilon, spiritus lenis, [the breathing soft, the soft breath- 
ing], and the pneuma dasu, spiritus asper, [the breathing rough, 
rough breathing] or aspirate." And Prof. Wilson, in his Hebrew 
Grammar, p. 4, uses the same Lat. word spiritus for these different 
breathings : And the Lat. word spiritus is defined by Ains worth, 
breathing .'] The Ital. in 16 : 15, is. Then Moses was angered 
strongly : Douay, Moses therefore being very angry : E. V., And 
Moses was very wroth. 

ISTum. 16: 38; Heb., ch. 17: 3; The fire pans of these sinners 
at — [i. e. at the forfeit of] en-plish of them : Gr., at the psuchais 
of them : The Lat., At deaths of sinners. [This may mean, of sin- 
ners at deaths ; from the construction of sentences in the Lat., this 
may be the meaning] : The Douay gives. In the deaths of the sin- 
ners. [The Lat. does not give its word anima, nor the Douay its 
word soul in the verse] : The Ital is. And of the curses of these that 
have sinned against their own anime — (Graglia, souls), [i. e. at the 
forfeit of their breaths, for, lives] : E. Y., The curses of these sin- 
ners against their own souls. 

Num. 16 : 45; E. Y., .... that I may consume them in a mo- 
ment. 

Num. 18: 16; E. Y., And those that are to be redeemed ac- 
cording to thine estimation. 

Num. 19: 11; Heb., Who touching on dead of any en-phsh 
adm, shall be unclean seven days : Gr. . . . psuche anthropou : The 
Lat. is, who having touched the carcass of a man : Douay, He that 
toucheth the corpse of a man. [The Lat. does not give here its 
word a7iima, nor the Douay its word soul] Ital., Who shall have 
touched the body dead of any person: E. Y., He that toucheth the 
dead body of any man. 

Num. 19: 13; Heb., Every that having touched b, upon, dead, 
b, upon, en-phsh of that man that shall die, even nhrte — [see Gen. 



THEOLOGY OF THE BIBLE. 



43 



17: 14], that en-phsh [the en-phsh which hath touched] from Israel: 
Gr., Who, &c., psuche anthropou eJctr4besetai [see Num. 15 : 31 ;] 
that psuche [the psuche that has touched] from Israel : Lat., Every 
who shall have touched of a human ardma the carrion, &c., perihit 
[see Exod. 12 : 15 ;] from Israel. [The Lat. does not repeat its word 
anima ; does not say, that anima (which touched) perihit ;] Douay, 
Every one that toucheth the corpse of a man, &c., shall perish out 
of Israel. [The Douay does not use its word soul at all in this 
verse]. Ital., Whoever shall have touched the body dead of a per- 
son that may die, &c., let that person [that shall have touched] be 
shortened, cut short, cut off, from Israel. [The Ital. gives person in 
each place where the Heb. has en-phsh, Gr. ]DSuche.'\ E. V., Who- 
soever toucheth the dead body of any man that is dead, &c., that 
soul [the soul that toucheth] shall be cut off from Israel. [We have 
seen, that the E. V. has often given, dead body, where the Heb. is 
dead en-johsh, Gr. dead ps^ecAe.] 

ISTum. 19: 16; Heb., And every who shall touch on whom on 
field pierced through by sword, or on mt, a dead, [equivalent to en- 
phsh mt in preceding verses.] 

Num. 19: 18; Heb., v. 17, And let take hyssop, and dip in 
water, a man pure, and sprinkle upon that house, and upon all those 
utensils, and upon those en-phshs which may live therein, and upon 
that having touched on bone or on slain, or on mt, a dead [equiva- 
lent to en-phsh mt, in preceding verses] : Gr., And upon those 
psuchas : The Lat. has, and sprinkle the men : Douay, and sprinkle 
the men : Ital., and sprinkle all the p>ersons, &c. : E. Y., upon the 
persons that were there, and upon him that touched a bone, or one 
slain, or 07ie dead. 

Num. 19: 20; Heb., But man that shall, &c., even nJcrte [see 
Gen. 17 : 14;] that e^^As/i from midst of that assembly : Gr., But — 
ma?z who, exolothreuthesetai [see Gen. 17: 14,] that ^m^cAe; 
Lat., If any one, &c., perihit [see Exod. 12 : 15,] the anima of 
him: Ital., But if any one, &g., let that person be shortened, cut 
short, cut off: Douay, If any man, &c., his soul shall perish out of 
the midst of the church : E. Y., But the ma^i that, &c., th'at soul 
shall be cut off from, &c. 

Num. 19 : 21; E. Y., . . . and he that toucheth [equivalent to 
en-phsh that toucheth, in preceding verses.] 

Num. 19 : 22; Heb., And every who shall touch, &c., even that 
en-phsh which touching shall be unclean until that evening : Gr., 
psuche: Lat anima: Ital., the person that shall have touched, 



THEOLOGY OF THE BIBLE. 



&G. : Douay, the person that toucheth : E. Y., the soul that touch- 
eth. 

'Num. 21: 4; Heb., .... and was shortened en-phsh of that 
people, (equivalent, says Ges., under qtsr, the verh used here, to, 
was shortened t'u-ach, the breath; [Greek, 2:)neiima ; Lat., spiritus ; 
Ital., spirito ; Doiiay and E. Y., very often, spirit] ; i. e., says Ges,, 
they became impatient, citing this verse, and Judges 16 : 16 ; 10: 
16) : The Gr. here has oligopsiichesen, became of little psuche^ 
breath : Lat., and to he loeary began the people, [not using its word 
ani7na\ : Douay, and the people began to he weary ^ [not using any 
word for the Heb. en-ph8h, Gr. psuche, contained in its verb above 
given] : Ital., and the mindj fainted to the people: E. Y., and the 
soul of the people was much discouraged. [VYe thus see, that the 
Heb. words en-phsh and ru-ach ; for which theGr. words ^repmche 
and p7iemna^ and the Latin words, anima and spiritus, and the ItaL 
words, anima and spirito, Douay, the most often, soul and spirit^ 
the E. Y., about half the time, soul and spirit, mean the same 
thing, namely, breath. And the Heb. and Greek, inbreathed; Lat. 
and ItaL, inspired, are used for, encouraged, having spirit, courage: 
and in our language, inspirited (we might use insouled, too,) means 
the same: and dispirited, dissouled, means, discouraged: and we 
use spirit, for courage. And the Bible uses, strong en-phsh, and 
strong ru-ach, for courage : and uses each of those two words, en- 
phsh and TVrach, for any strong emotion, feeling. 

ISTum. 21 : 5 ; Heb., . . en-phsh of us is cut short, cut off, at this 
bread this despicable: Gr., truly Xhie psuche of us is offended, &c. : 
Lat., Our anima even now nauseates over this food most light : Ital., 
Our anima is wholly loathed of this bread so light : Douay, Our 
soul now loatheth this very light bread. E. Y, Our soul loatheth 
this light bread. [It is the breath that is nauseated, loathes,] 

Xum. 21 : 29 ; E. Y, . . . hath given his sons and his daughters 
into captivity. [We have en-phshs in capti\T[ty]. 

Num. 21 : 35 ; E. Y, So they smote him, and his sons, and all 
his people, until there was none left him alive : [we have, until there 
was not left nshme] (" a breath, soul, spirit, that which had breath, 
a living creature," given by Ges., for nshme). 

Num. 23 : 10; Heb., ... let die en-phsh of me [for, let me die, 
or may I die] death of straight, upright, u — yea, let become, ahrit^ 
an afterwards, a hereafter, a future time, a latter state, of me as 
what of them, [i. e,, as there will be of them.] Gr., let, or may die 
the _^st^cAe of me ^-m.Gxi^psiLchais of just, Icai let become the sperma. 



THEOLOGY OF THE BIBLE. 



45 



grain, seed, of me as the sperma, grain, seed, of them. Lat., let, or 
may, die my anima in, or, with, death of just, 'el let become my 
hindmost like of them. Douay, let my soul die the death of the 
just, and my last end be like to them. Ital., let, or, may, die my 
person of the death of the men straight, just, and let, or, may, be 
mjfine like to him. E. V., let me die the death of the righteous, 
and let my last end be Kke his. [The Heb. word ahrit^ used in 
this verse, is a noun, from the verb ahr, to be after. The reader 
will allow me, in connection with this verse, to anticipate two of 
the other verses in which this same Heb. word aJirit occurs : Ps. 
37 ; 37 and 38 : v. 37 in the Heb. is, Observe tm, a, or the, upright, 
u — yea, look at ishr^ a, or the, straight, upright ; for ahrit, an 
afterwards, a hereafter, a future time, a latter state I — for aish, a, or 
the, man shlum — seeking peace, or, of peace: v. 38, Heb. ic — But 
sinners, those who turn aside from God, oishmdu iJidu shall be laid 
waste, destroyed, cut off wholly, ahrit of wicked nhrte.'] [See 
Gen. 17: 14, for nJcrte']. The Gr. v. 37, is. Observe innocence, Jcai, 
jea, look to direction in right line (metaphorically, says Donnegan, 
to equity, uprightness) ; for, something left behind, for man fond of 
peace: v. 38 : Gr. But those unjust exolothreuthesontai [see Gen. 17: 
14], epitoauto-whollj ; left behinds of irreligious exolothreuthesontai 
[see Gen. 17 : 14.] The Lat. is, v. 37 : Observe innocence, et yea, 
have an eye to justice [i. e. justness], for as much as there are re- 
mainders for man that loves peace. Yerse 38, Lat. Unjust but, 
disperibunt shall be destroyed, utterly lost, sir/iul, together ; remain- 
ders of irreligious interihunt, shall be annihilated, extinguished, ex- 
hausted, perish. Douay, v. 37, keep innocence, and behold justice, 
[i. e. justness ; our word justice has come to be understood, or, 
rather, applied by Ecclesiastics, in a different sense] ; for there are 
remnants for the peaceable man. [I don't know what the Douay 
would have us understand by remnants], v. 38, But the unjust shall 
be destroyed together : the remnants of the wicked shall perish: 
the Ital. is, v. 37, look to integrity, e yea, have regard to integrity ; 
for {there is) a reward for the man of peace: v. 38. But the trans- 
gressors shall be destroyed wholly ; every reward is cut off to the 
impious. The E. Y. is, v. 37, mark the perfect (man), and behold 
the upright : for the end of (that) man (is) peace : v. 38 ; But the 
transgressors shall be destroyed together : the end of the wicked 
shall be cut off. Jerome's version, a Latin version, printed from the 
manuscript and published in 1522, gives the Latin the same as the 
Latin above given, except that it gives, in old fashion, dispibnt for 



46 



THEOLOGY OF THE BIBLE. 



disperibunt, and puts its stop, a colon, before simul, whereas the 
Latin above given puts its stop, a semicolon, after simul [Can the 
reader make sense of the E. Y., "the end shall be cut off?" And 
can he imagine how our translators could have the boldness to give 
such a rendering to these two versions ? They have not the slight- 
est excuse for it even in any one of the Romish versions, the Latin, 
the Douay, or the Italian ; nor in Jerome's version ; nor in the 
Tindal Coverdale. The reader observes that the- Greek uses the 
word sperma, gram, seed, of the just, in Numbers 23: 10. Arch- 
bishop Whately, of the English church, in his valuable book on the 
"Future State," p. 72, says: "It is conceivable that some portion 
of the body, perhaps many times less than the smallest grain of 
dust, may be exempted from decay ; may be, however minute, very 
curiously organized, and be the really essential part of the body, 
and may remain in a torpid state, like a seed." Whether the Arch- 
bishop had observed the Grepk word sperma, grain, seed, in the 
Greek of this verse, I do not know. Such a grain, seed, of the 
wicked might be wholly destroyed ; and such a grain, seed, of them 
who should be accounted just might be kept alive. If the Greek 
word be used here figuratively, it is a beautiful figure. The Arch- 
bishop, very properly proceeds to say : " All this, however, is merely 
a string of suppositions ; of which we can only say, that there is 
no one of them, as far as we can judge, that is in itself impossible." 
IsTo doubt the Archbishop thought the answer of Paul to them who 
denied the possibility of resurrection to be the true answer : ye are 
ignorant of the Scriptures, and of the power of God. 

]fsrum. 24 : 13 ; Heb., ... I cannot go beyond the mouth of Je- 
hovah, to do good or bad of lb of me ; what shall speak Jehovah, 
even I will speak. [The mouth of Jehovah is equivalent to en-phsh 
and to nshme, and to ru-ach, of Jehovah, i. e. the breath of Jehovah ; 
for, to speak with mouth, is, to speak with breath] : the Gr. here 
gives, to do good or bad of myself, giving, of myself, for the Heb. 
of lb heart, soul, mind, of me, [and we have, your selves, for en-phsh 
of-^oi you, — Gr. psuche, of-^oi you] : Douay, I cannot go beyond 
the words of the Lord, to utter any thing of my own head either 
good or evil: Ital., I cannot go beyond the commandment of the 
Lord, to do (anything) good or bad of my understanding : E. Y., 
, . . . I cannot go beyond the commandment of the Lord, to do 
(either) good or bad of mine oion mind ; [the Heb. word is Ib.^ 

Kumb. 26 : 7 ; E. Y., . . . and they that were numbered of them 
were, &e. 



THEOLOGY OF THE BIBLE. 



41 



"Num. 29 : 7 : Heb., . . . and ye shall depress, oppress, afflict, 
phsh of you [i. e., ye shall fast] : Gr., the psuchas of you : Lat., ye 
shall dash on the ground (metaphorically, says Ains worth, for, vex, 
disquiet, trouble, grieve, afflict, weaken, bring low,) your animas : 
Ital., and afflict your anime : Douay, and you shall afflict your 
souls : E. Y., the same. 

Num. 30:3; Heb., Man that shall vow vow to Jehovah, that 
hath sworn oath to bind bond on en-phsh of him : (Ges., under asr, 
cites this verse, and renders " bind himself with a vow : " The Gr. 
has, thQpsuche of him: the Latin does not use its word anima ; it 
gives, bind himself hj oath : Douay, bind himself \>j an oath : the 
Ital. is, V. 2 ; binding himself by bond upon his anima : E. V., v. 
2 ; to bind his soul by a bond. 

Num. 30:4; Heb. And woman that shall vow vow to Jeho- 
vah, or bind bond in house of father of her : Ital., v. 3 ; And when 
a woman shall have vowed a vow to the Lord, and shall be bound 
by bond in house of her father : the Douay is, and bind herself wiih 
an oath : E. Y., v. 3 ; and bind (herself) by a bond. 

Num. 30 : 5 ; Heb. And hear, father of her vow of her, or bond 
of her which bound she on en-phsh of her, &c., then they shall stand 
good ; all vows of her, u — even, every bond bound she on en-phsh 
of her shall stand good : the Gr. has, on the psiiche of her, twice : 
the Lat. is, oath with which she had bound her anima^ &c., what- 
ever she promised and swore to do, in deed she shall fiflfill, [using 
literal language for the second Heb. and Gr. phrase with en-phsh^ 
psuche .*] Douay, the oath wherewith she hath bound her soul, 
whatsoever she promised and swore, she shall fulfill in deed : Ital., 
V. 4 ; her bond with the which she was bound on her anima^ &c., 
and every bond with the which she was bound on her anima shall 
be firm : the E. Y. is v. 4 ; wherewith she hath bound her soul .... 
wherewith she hath bound her soul. 

Num. 30 : 6 ; Heb. But if refuse assent to, father of her, &c., 
any vow of her, or, bond of her, which bound she on en-phsh of her, 
it not shall stand good: Gr. v. 6 ; on the psuche of her: Lat. v. 6, 
does not give its word anima in the verse : It gives nea^ no not, 
obliged shall she be held sponsioni^ to the bargain, agreement : 
Douay, v. 6 : neither shall she be bound to what she promised. 
[We thus see, that the Heb., bind, promise, on en-phsh^ Gr. psuche^ 
is simply equivalent to our expression, upon my word. There can 
be no word without breath : and we sometimes hear the expression, 
upon my soul, upon my life, it is so ; or the Heb. phrase may be 



48 



THEOLOGY OF THE BIBLE. 



equivalent to what we call swearing to do a thing] : verse 6, above 
given, is v. 5 in the Ital., and it gives, with the which she shall be 
bound upon her anima: E. V., v. 5 ; whercAvith she hath bound her 
soul. 

i^'um. 30: 7; Heb., ... or something rashly uttered by lips of 
her which bound she upon en-phsh of her : Gr., v. 7 ; the joswcAe of 
her: Lat,, v. 7; anima of her: Douay, v. 7; and the word once 
going out of her mouth shall bind her soul: Ital., or (the promise) 
made with the her lips with the which she shall be bound on her 
anima .• E. V., v. 6 ; . . . or uttered ought out of her lips where- 
with she bound her soul. 

ISTum. 30 : 8 ; Heb., . . . shall stand good, vows of her; yea, 
bonds which bound she upon en-phsh of her, they shall stand good: 
Gr., V. 8 ; ... on the psuche of her: The Lat., v. 8, does not use its 
word anima, but gives, simply, whatever she had promised, [that 
being the sense"] : Douay, v. 8 ; whatsoever she promised : Ital., v. 
7 ; the bonds with the which she shall be bound upon her anima : 
E. Y., V. 7 ; the bonds wherewith she bound her soul. 

Num. 30 : 9 ; Heb., But if, day he heard, husband of her shall 
refuse assent to consent of her, [her consent], then he breaketh off 
vow of her which upon her, even the thing rashly uttered by lips of 
her, which bound she upon en-phsh of her : Gr., v. 9 ; the psuche of 
her : Lat., v. 9 ; her anima : Douay, v. 9 ; wherewith she had bound 
her soul : Ital., v. 8 ; he annulleth her vow that she had upon herself, 
e, — yea, (the promise) made with her lips, with the which she was 
bound on her anima : E. Y., v. 8 ; wherewith she bound her soul. 

Num. 30: 10; Heb., But vow of widow, or if put away, di- 
vorced, &c., every which bound she upon en-phsh of her : Gr., v. 
10; ... on the psuche of her : Lat., v. 10, does not give its word 
anima in the verse : It gives simply, whatever they shall have 
vowed: Douay, v. 10; whatsoever they vow: Ital., v. 9; all that 
to which she shall be bound upon her anima \ E. Y., v. 9 ; where- 
with they have bound their souls. 

Num. 30 : 11 ; Heb. But if of house of husband of her vowed 
she, or bound she bond on en-phsh of her to swear her : [i. e., by her 
^wearing] : Gr., v. 11 ; ... on the psuche of her with oath : Lat., v. 
' 12 ; Wife in house of husband, when herselfhj vow she shall have 
bound and by oath: Douay, v. 11 ; If the wife in the house of her 
husband, hath bound herself h^ vow and by oath : Ital., v. 10 : And 
if the wife make vow, or be bond by bound upon her anima with 
oath, (being) in house of the her husband : E. Y., v. 10 : And if she 



THEOLOGY OF THE BIBLE. 



49 



vowed in her husband's house, or bound her soul by a bond with 
an oath. 

N"um. 30 : 12 ; Heb. And hear, husband of her, and keep silence 
towards her, not refusing assent to her, then shall stand good every 
vow of her ; yea, every bond which bound she on en-phsh of her 
shall stand good: Gr., v. 12 ; on the psuche of her: Lat., v. 12 ; If 
shall hear husband, and hold his peace, nee, no not, contradict bar- 
gain, agreement, she shall render whatever she had promised [liter- 
al language for the Heb. and Gr. idiom :] Douay, v. 12 ; And doth 
not disallow the promise, she shall accomplish whatsoever she had 
promised [literal language]: Ital., v. 11; And let be firm all her 
vows ; let be, likewise, firm, every bond with the which she shall be 
bound upon her anima: E. Y., v. 11 ; Then all her vows shall 
stand, and every vow with which she bound her soul shall stand. 

N'um. 30: v. 13 ; Heb., But if breaking off shall break off them 
husband of her, in day he heard them, every goin^ out of lips of 
her of vows of her, or of bond of en-phsh of her, not shall be 
valid: Gr., v. 13 ; . . . on the psuche of her: Lat. and Douay, v. 
13; she shall not be bound by the promise: Ital., v. 12; or vow, 
or bond upon her anima: See E. V., v. 12. 

]^um. 30 ; 14 ; Heb., Every vow, or every oath of bond to de- 
press, oppress, afflict, en-phsh^ [i. e., to fast], husband of her may 
make valid it, or husband of her may break off it : Gr., v. 14 ; 
upon psuche^ &c. : Lat., v. 14; bind herself by oath, that by fast- 
ing, or abstinence of other things, she afflict her anima : Douay, v. 
14 ; bind herself by oath, to afflict her soul [i. e., herself] by fasting, 
or abstinence from other things, &c. : Ital., v. 13 ; with which she 
shall be bound to afflict her anima : See E. Y., v. 11. 

]S"um. 30 : 15 ; Heb., But if keeping silence keep silence to her, 
husband of her from day to day, then he makes valid every vow 
of her ; and every vow of her which upon her, he makes valid them 
[here, upon Aer, is equivalent to the idiom before used, upon en-phsh 
of her] : Gr., v. 15 ; upon her: Lat., v. 15; whatever she had vow- 
ed and promised: Douay, v. 15; whatsoever she had vowed and 
promised, [same as before given, several times, by the Lat. and 
Douay, where the Heb. has, bound on en-phsh hex ^ Gr., on psuche 
of her] : Ital., v. 14; all the vows of her, or whatever bond which 
she had upon herself: E. Y., v. 14 ; upon her. 

Kum. 31 : 19 : Heb., .... every killing [for killer of] en-phsh^ 
and every toucher on pierced through : The Greek does not use its 
word psuche : It gives, every who taking away, destroying, mur- 
4 



50 



THEOLOGY OF THE BIBLE. 



dering, and who touching the slain : Lat., who shall have killed 
man^ or slain shall have touched : Douay, He that hath killed a 
man^ or touched one that is killed: Ital., Every ^erso?^ that shall 
killed alcuno^ somebody, or shall have touched somebody [i. e., some 
one, some person] slain: E. V., whosoever hath killed any ^erso?2, 
and whosoever hath touched any slain. [The Heb. word in the 
verse is, en-phsh.'] 

'Num. 31 : 28 ; Heb., . . . one en-phsh, breath, soul, of 500, out 
of those men, and out of those cattle, &c. : Gr., one psuche out of, 
&c. : Lat., one ajiima : Ital., one head of 500, &c. : Douay, one soul 
of 500, as well of persons as of oxen, &c. : E. Y,, one. soul of 500, 
(both) of t\\Q persons and of the beeves, &c. 

Num. 31 : 30; Heb., . . . one take out from iifty, of those men 
and of those cattle, oxen, &c., [one, here, is equivalent to one en- 
phsh, in y. 2%: Gr., one from fifty: Lat., the fiftieth head: Ital., 
take one drawn ^rom fifty of the men, of the oxen, &c. : Douay, the 
fiftieth head of persons, and of oxen, &c. : E. Y., one portion of 
fifty, of the persons, of the beeves, &c. 

Num. 31 : 35 ; Heb. And en-phsh adm of those women, breaths 
of mankind of those women [a Heb. idiom for womenj who, &c. ; 
all en-phsh 32,000 : Gr., And psuchai anthropou ton gunafkon — 
breaths of men of those women, which, &c., all psuchai 32,000 : 
Lat. Animae of men of the female sex [not repeating its word ani- 
mae] : Ital. And as to the anime human the female, that had not, 
&c., (they shall be) in all 32,000 anime : Douay, And 32,000 per- 
S071S of the female sex that had not, &c., [using its word perso7is, 
for the Lat. animae^ : E. Y, And 32,000 persons in all, of women 
that had not, &c., [using its wo^di persons but once.] 

Num. 31 : 40 ; Heb. And eoi-phsh adam 16,000; and tribute to 
Jehovah 32 en-phsh : Gr. And psychai anthropon [in the plural], 
^2 psuchai : Lat. Out of animas of men, 32 animae: Douay. Out 
of the persons there fell to the portion of the Lord 32 souls : 
[gWmg persons for the first anima and souls for the second.] Ital. 
And (from) 16,000 anime human ; of which the tribute for the Lord 
(was of) 32 anime: E. Y. And \h<^ persons (were) 16,000, of which 
the Lord's tribute (was) 32 persons. 

Num. 31 : 46; Heb. Andi en-phsh adm 16,000 : Gr. An^ psuchai 
anthropon: Lat. And of me??, 16,000: Ital. And 16,000 a;? me hu- 
man : Douay. . . . persoois : E. Y. And 1^,000 persons. 

Num. 31 : 50; Heb. And We have ofiered offering of Jehovah, 
man what he acquired, to make expiation for en-phshs of us to face 



THEOLOGY OF THE BIBLE. 



51 



of Jehovali. The Greek here is, to propitiate for tcs, [that being 
the sense of the Heb. en-phshs of us :] Lat., for us : Douay, for us : 
Ital., for to pay the redemption, ransom, of our persons : E. V., to 
make an atonement for our souls. 

Num. 32 : V ; Heb. And why dissuade ye lb of the children of 
Israel [i. e., why dissuade ye the children of Israel, lb being used as 
equivalent to en-phsh.'\ 

Num. 35 : 6 ; Heb., . . . cities, &c., for to try there that rtsh^ to 
kill. Ges., under rtsh^ cites this verse and verses following, and 
says, "more fully, rtsh en-phsh^ citing Deut. 22 : 26. He also refers 
to Gen. 37: 21 ; where the Heb. has the verb 7iTce en-phsh^ kill en- 
phs\ citing, under nhe^ Lev. 24: 18; Deut. 19: 6, 11. For rtsh 
he gives, to hill^ with the accusative case, citing this verse, Num. 
35 : 6." [The Heb. frequently uses the infinitive of the verb with 
the accusative of the relative pronoun. And the Greek does the 
same : Gen. 35 : 18, is an instance of it, both in the Heb. and in the 
Greek: And Prof. Charles Wilson, in his Hebrew Grammar, p. 146, 
lent me by a friend after I had given my course of public readings, 
in which I gave this mode of expression, gives three of the many 
instances of such use of the infinitive in the Hebrew, namely : "In 
the to flee him from the face of Absalom," i. e., says the Professor, 
" In his flying, when he fled." " And the to sit me in the house of 
Jehovah," i. e., says the Professor, " And my seat, abode, shall be 
in the house of Jehovah." " In the day of to rise up me," i. e., says 
the Professor, " In the day of my rising up."] The Ital. in Num. 
35 : 6, is, that who shall have slain any one : Douay, that he who 
hath shed blood may flee to them : E. V., that the manslayer may, 
&c., &c. 

Num. 35 : 11 ; Heb., . . that may flee there, rts\ who killing by 
smiting en-phsh through inadvertence. [This is another instance 
where rtsh en-phsh^ in full, occurs, instead of the single word rtsh, 
used in Num. 35 : 6 :] the Greek in this verse has, who having 
pierced pswcAe .• Lat., who may have shed blood: Douay, who have 
shed blood, [to shed blood, is, to kill en-phsh .*] Ital., that has smit- 
ten to death 2in.j person: E. Y., . . . which killeth anj person. 

Num. 35 : 15 ; Heb., Every killing en-phsh : Gr., every piercing 
psuche: Lat., who [for, he or she who] shall have shed blood: 
Douay, he who hath shed blood. [Here again, the Lat. and Douay 
give, shed blood, for kill en-phsh, Gr., pierce psuche : and the Hebrew 
Scriptures frequently, elsewhere, use the expression, shed blood, as 
equivalent to Mil en-phsh. Taking too much blood, or causing 



52 



THEOLOGY OF THE BIBLE. 



its Stagnation, stopping its circulation, stops en-phs7i.'\ The Ital. m 
35 : 15, is, whosever shall have smitten to death mij person : E. V. 
Every one that killeth anj poison. 

ISTum. 35 : 16 ; E. Y., And if he smite him ... so that he die. 

^N'um. 35 : 17; E. Y., And if he smite him .... Avherewith he 
may die, and he die [A^??2, is equivalent to en-phsh^ Gr. psuche, in 
35: 11, and 15.] 

l^um. 35: 30; Heb., Every killing en-phsh^ but witness one not 
shall speak against en-phshm^Xo death: Gr., Every piercing ^swcAe 
&c., but witness one not shall testify against psiiche to die: Lat., 
Manslayer, murderer, &c., upon testimony of one, no one condem- 
nabitur — shall be condemned : Douay, The murderer shall be pun- 
ished by witnesses ; no one shall be condemned upon the evidence 
of one man : Ital., When any one shall have smitten to death any 
person, let be that murderer killed, &c. ; but not let be able one 
alone witness to render testimony, proof, against a person to death : 
E. Y., Whoso killeth anj person, the murderer shall be put to death, 
&G. ; but one witness shall not testify against any person (to cause 
him) to die. 

JSl'umb. 35 : 31 ; Heb., But not shall receive they [impersonal, 
not shall be received] expiation, atonement, for en-phsh of killer 
when he is declared guilty of, condemned to, death ; but with death 
he shall die: Gr., But receive not price for ransom, redemption 
money for psuclie of the having murdered [the psuche of the mur- 
derer] being under sentence anairethenai, to be taken away, de- 
stroyed, abolished, but, &c. : Lat., from him who condemned is of 
blood : Douay, of him that is guilt j of blood : Ital. E, But take ye 
not price of redemption, ransom, for the life of the murderer, which 
(is) guilty of death ; but, &c. : E. Y., Moreover ye shall take no 
satisfaction for the life of a murderer, which (is) guilty of death ; 
but he shall be surely put to death. 



DEUTERONOMY. 

Deut. 4:9; Heb. Provided that shmr Ik, thou keep to thyself, yea, 
shmr en-2Jhsh, keep, abstain, en-phsh of thee [i. e., thyself] greatly 
(Ges., under shmr, for shmr en-phsh of thee, gives, abstain thyself, 
citing this verse. And under en-phsh he cites this verse, and ren- 
ders thus, " keep thy soul," i. e., says he, do not forget.) Gr., Keep 



THEOLOGY OF THE BIBLE. 



53 



to thyself, yea, take lieed to the psuche of you: Lat., Keep there- 
fore thyself, yea, thy anima carefhlly : Doiiay, Keep thyself there- 
fore, and thy soul carefully: Ital., Only have a care to thyself, yea, 
keep diligently thy anima : E. V., Only take heed to thyself, and 
keep thy soul diligently. [This is another of the numerous parallel- 
isms in Scripture, where, in immediate repetition of the same idea, 
the use of the same word in such close connection is avoided ; as is 
the case with our own writers and speakers. In the verse next 
given, 4: 15, we see that, to abstain en-pJish of you, means to ab- 
stain your self, 1 

Deut. 4: 15; Heb. So, abstain greatly en-phslis oi you: Gr., 
Xhepsuchas of you: Lat., your animas : Douay, Keep therefore 
your souls carefully: Ital., Keep you guard therefore diligently 
over the anime of you : E. V., Take ye therefore good heed unto 
yourselves. (Ges., under shmr, renders, " Take heed diligently as 
ye love your life, citing this verse, and v. 16 ; Josh. 23 : 11 ; Jerem. 
11: 21. 

Deut. 4 : 29 ; Heb. But, or yet, having sought [i. e., if ye seek] 
from there Jehovah God of thee, him you shall find when you shall 
seek him J, in, or, with, all lb the heart [for, mind, afiections, desire] 
of thee, yea, 5, in, or, with, all en-pJish^ the breath, for breathing after, 
desire of thee. Ges., under 5, in, says, " By a peculiar idiom of lan- 
guage, it is used of the fountain whence anything comes forth." And 
under he says, it is equivalent to en-phsh, citing Ps. : 21 ; 84 : 
3 ; E. Y., V. 2 ; 102 : 5 ; E. V., v. 4 ; Jerem. 4 : 18 ; 4 : 10. And 
he defines en-pTisli the same as he defines Ih ; and his citations un- 
der lihese words prove that he is correct in so doing. And many 
other passages prove the same thing. And we find, in different 
versions, and in the E. Y. in several places, hearty Avhere the Heb. 
is en-phsh ; and we shall see, desire^ in the E. Y., where the Heb. 
is en-phsh, [Such cumulation of words of like import is used to give 
emphasis, intensity ; and is used by our own writers and speakers, 
for the same purpose. And law writers, and lawyers, in construing 
laws, say of such a second word or expression, it is merely cumu- 
lative. In Josh. 23 : 14, where the Heb. uses Ih and en-phsh ; Gr. 
Tcardia and psuche^ the Lat. gives only the one word animus^ mind ; 
which expresses, in sense, all that is expressed by the cumulated 
words in the Hebrew and the Greek. And the Douay there gives 
only the one word, mind. And we find places where other words 
are added in cumulation, as in E. Y., heart, soul, mind, and some- 
times with the addition of the word strength. Strength, adds 



54 THEOLOGY OF THE BIBLE. 

nothing but emphasis ; mind, adds nothing else ; and en-phsh^ after 
Ib^ adds nothing else. And we find many places where the single 
word Ib^ . (defined, heart, soul, mind, affections ; the E. V. gives, 
heart, for it), is used to express all that is expressed by the cumu- 
lated words before given. I give here but one instance : Ps. 9 : 2, 
E. V"., V. 1. The Heb. word there is, lb ; the Gr., Jcardia (defined 
by Donnegan, heart, soul, mind, like thumos^ says he :) (See his de- 
finitions of thiimos below, in the Greek of this verse) : The Lat., 
there gives, cor, defined by Ainsworth, " Heart, mind, affection, 
Synecd. the whole man." The Ital., there is, with all the my cuore, 
defined by Graglia, heart, soul, mind : The Douay there is, with my 
whole heart : E. V. v. 1, with my whole heart. It is the natural, 
pulsating heart, which is used in the Hebrew as the seat of the 
affections, desire ; and it is the natural en-phsh^ breath, which is 
used for breathing after, desire, expressing affection; often ex- 
pressed also by ru-ach^ breath, Gr., pneuma^ Lat., spiritiis, breath- 
ing, aspiration, (from the Lat. ad, to, after, and spiro, to breathe). 
In the many instances of the cumulation of these words the Douay 
always uses and between them ; and so does the E. Y. But our 
word and is often used between synonyms, and, of course, where 
it adds nothing, as in the Church Service " acknowledge and con- 
fess our sins" ; " when we assemble and meet together ; " " in those 
things which are requisite and necessary," &e. And it is constant- 
ly so used, to round a period. The Hebrew puts u between them. 
Among the definitions of it, Ges. says it is used for, even, citing 
1 Sam. 28 : 3 ; 17 : 40 ; and Ps. 68 : 10 ; E. Y. v. 9 ; where the Heb. 
is. Rain of abundance thou didst breathe upon, blow upon God kite 
the especial possession of thee, (i. e., Israel, says Ges.), u, even, yea, 
being exhausted she, thou didst establish her ; and he cites many 
other passages where ^^ means even, says he. He also says, u is 
used in a cumulative sense, citing Job 5:19; Prov. 6 : 16 ; 30 : 18, 
21, 29; Amos 1 : 3, 6, 9, 11 ; I add one of many others, Psal. 84: 
2, where the Heb. is u, Douay, and Ital., e, E. Y., yea. This is 
sufllicient to show, that the most proper word to be used between 
the cumulated Heb. words lb, en-phsh, &c., and between the cor- 
responding Gr., Lat., Ital., Douay and E. Y. words, is yea. The 
Greek in Deut. 4 : 29, gives ex, out of, the whole, or, all, the hardia 
of thee, hai, even, out of the whole, or, all, the psuche of thee : Jcai 
is defined, among other definitions, even. And for hardia, Donne- 
gan gives heart, considered as the source from which the blood 
flows, where pulsation is felt, and the source of life ; metaphori- 



THEOLOGY OF THE BIBLE. 



55 



cally, says he, like the corresponding word in most languages, con- 
sidered as the seat of the passions and strong feelings, the mind, 
soul, like thumos. And he defines thumos^ the soul, or heart, con- 
sidered as ^e seat of life, whether of men or [other] animals ; the 
soul, chiefly considered as the seat of vehement passions and de- 
sires ; hence, metaphorically, says he, desire, appetite, mind, incli- 
nation, resolve, &c. We have mind, and desire, and appetite, in 
the E. v., where the Heb. is, en-phsh. In the Lat., in Deut. 4 : 29, 
we have cor, et anima. The Lat. e^, is defined, even, among other 
definitions. The Ital. has, ciiore, e, anima. [We have seen above, 
that for the Ital. e, in Ps. 84 : 2-, the E. Y. gives yea, and in Job 
5 : 19, the Ital. has e, E. V., yea.] The Douay, in Deut. 4 : 29, gives 
heart, and soul. E. Y., heart, and soul. 

Deut. 4 : 39 ; Heb. So that understand this day, yea, turn 
about in lb of thee. 

Deut. 5 : 18 ; Heb. And not shalt thou desire, covet, [future 
tense, for imperative mood,] And desire not, covet not, wife of 
neighbour of thee ; and desire not, long not for, lust not after, hit^ 
house of, &c. [We have in E. Y. desire, and lust, where the Heb. 
is en-phsh.'\ 

Deut. 5 : 29; E. Y. Oh that there were such a heart [Heb. ^5] 
in them, that they would fear me, and keep all my commandment 
always. [The one word Ih — E.Y. heart, is equivalent to the cumu- 
lated words, heart, soul, mind, &c., before mentioned.] 

Deut. 6:5; Heb. And aebt^ breathe thou, after Jehovah, God 
of thee h all lb of thee, yea, b all en-phsh of thee, yea, b all mad, 
strength, force, of thee : Gr., Wait upon, receive with affection, out 
of whole the dianoia, thought, mind, [for the Heb. Ui] of thee, 
yea, out of whole the psuche of thee, &c. The Lat. has, out of thy 
whole cor, even out of thy whole anima, &c. : Ital., Love, there- 
fore, &c., with all thy cuore, with all thy anima, e, yea, with all 
thy greater power, [i. e., with thy greatest power] : Douay, Thou 
shalt love the Lord thy God with thy whole heart, and with thy 
whole soul, and with thy whole strength. [The corporeal, breath- 
ing person possesses an en-phsh — breath, Douay and E. Y. so often 
soul, in the same sense in which he or she possesses a heart, a mind, 
and strength : and the idea of an en-phsh living — living breath, 
Douay and E. Y., living soul, in Gen. 2 : 7, without, outside of, 
the living person, is just as absurd as the idea of a pulsating heart, 
a mind, and strength, without, outside of, the corporeal person. 
It has appeared to me, that for creatures like us, called in God's 



56 



THEOLOGY OF THE BIBLE. 



word, worms, grasshoppers, to use the words, iove God, is very- 
inappropriate. The Heb. breathe after, desire, is more suitable. 
The Heb. verb, aeb^ sound it a — heb^ in two syllables, drawing in a, 
and breathing out Ae&, is plainly an onomatopoietic. For remarks 
as to the cumulated words in this v., see Deut. 4 : 29.] 

Deut. 6 : 6 ; E. V. And these words shall be in thy heart, [Heb. 
. . . upon lb of thee.] 

Deut. 6 : 24 ; E. V., . . . that he might preserve us alive. 

Deut. 7:4; Heb. For she will dissuade son of thee from after 
me, that he serve «^e^m,gods, or god, other, so that, will burn, be 
kindled, nostrils of Jehovah, on, against, thee, so that he shmd, de- 
stroy, cut off, thee suddenly. [We have in Num. 32 : 7, dissuade 
the lb of, &c. ; dissuade the son, in this v., Deut. 7 : 4, is equiva- 
lent to dissuade the lb of him.] Gr., exolothreusei thee [Gen. 17: 
14.] Here we have the same verbs used of thee, so often used of 
en-phsh : The Lat. verb here used is, delebit Giqti. 17: 14]: 
Douay, and will quickly destroy thee : Ital., and he you destroy 
suddenly : E. V., and destroy thee suddenly. 

Deut. 7: 17; E. Y. If thou shalt say in thine heart : Heb. lb: 
Gr., dianoia: Lat., cor : Ital., more, 

Deut. 7 : 25 ; Heb., . . . thou shalt not hkmd, desire, covet, &c., 
lest thou be snared. [We have en-phsh snared.] 

Deut. 8 : 1 ; E. Y., . . , that ye may live. [We have, that e?^- 
phsh of you may live.] 

Deut. 8 : 2 ; E. Y., . . . to know what (was) in thine heart : Heb. 
h lb of thee. 

Deut. 8 : 10; Heb. So that feast thou, even be satiated. 

Deut. 8 : 20; Heb., ... so tabdun, shall you be lost, destroyed, 
perish [from the verb abd ; which Ges. defines as above, and which, 
says he, is used of men and other living creatures as perishing, cit- 
ing Ps. 37: 20 ; Job 4 : 11, and other passages.] We have the 
same said of en-phsh. The same word tabdun is used in Deut. 4 : 
26, where the Ital. has, ye shall quickly perish, be cast away, wholly 
from, &c. : Douay, you shall quickly perish out of the land [Heb. 
aTtsr\ E. Y., ye shall soon utterly perish from off the land. 

Deut. 9:3; Heb. So that, know ye this day, that Jehovah, 
God of thee eobr, to cause to pass over, [the infinitive of the causa- 
tive form of the verb obr\ on behalf of the faces [for, persons] of 
thee, fire consuming; he will destroy, cut off, them: u yea, he will 
lay together, bring low, them, &c., u yea, blot out, destroy them, 

yea, cause them to be lost, destroyed, perish, quickly, &c. : Gr., 



THEOLOGY OF THE BIBLE. 



57 



fire katanalisJcon^ annihilating, [the verb katanalisJco is compounded 
of Jcata, which, put before a verb, here the verb analisJco^ adds force 
to it, says Donnegan, and analisJco^ defined by him, to annihilate, 
waste, consume, destroy], and the Greek then uses in the verse its 
verb exolothreuo^ for which see Gen. 17 : 14, and its verb apollumi^ 
for which see Lev. 17: 10: The Lat. verbs used in the verse are, 
contero^ waste, consume, spend, (^eZeo, [see Gen. 17: 14], and disper- 
do^ [see Lev. 17 : 10.] The Douay, in Deut. 9 : 8, gives, the Lord 
thy God himself will pass over before thee a devouring and con- 
suming fire, to destroy and extirpate and bring them to nothing be- 
fore thy face quickly: Ital., that the Lord your God, that passeth 
before thee (is) a fire consuming ; he them shall destroy, ec?, yea, 
he them shall throw down before thee ; thou them shalt drive away, 
drive out, suddenly. Read the verse in the E. V. [Fire is the great 
destroyer, annihilator. Hence the frequent use of the word in 
Scripture to denote annihilation, bringing to nothing. The fire, 
consumption, of the grave is hardly a figure of speech. All decay 
is combustion, as is well known, and so said; especially when air 
is excluded from the decaying substance, as in the grave.] 

I have had Isai. 66 : 24, gravely quoted to me by a com- 
muning member of high standing in one of our churches in sup- 
port of the dogma, eternal living punishm ent. The Heb. there is, 
for tulo, the worm (specially, says Ges., one which springs from 
putrefaction, citing that verse in Isai., and Exod. 16 : 20 ; Isai. 4: 
11;) of them not shall die, u yea, or, and, the fire of them not shall 
go out, be extinguished, quenched ; but they shall become abomi- 
nation, abhorring, to every flesh, i. e., to every person. The verse, 
even as the E. Y., gives it, shews no orthodox hell. But, take the 
E. Y. words, " their worm shall not die, neither shall their fire be 
quenched." The worm is used, by a familiar figure, for the efiect 
of the worm ; and the fire, for the efiect of the fire. We know that 
the worm of the grave does die ; and that the fire of the grave does 
become extinguished, quenched : but the efiect of the worm and 
fire of the grave will never end in respect to those who die in their 
sins. As to such, the corruption produced by the worm and fire of 
the grave will never be replaced by incorruption. To use Paul's 
language in 1 Cor. 15 : 42 ; as to such, what "is sown in corrup- 
tion" will not be " raised in incorruption." As to such, they will 
remain forever under the efiects of the worm and fire of the grave ; 
they will not be made children of resurrection. I have since met in 
Gesenius, under ash^ this observation, " Fire and burning are used 



58 



THEOLOGY OF THE BIBLE. 



in Hebrew to designate any destruction, whether of men or things, 
citing Job 13: 34; 20: 26; 22: 20; 31: 12; Isai. 30: 30; 33: 
11, 14, and other passages. In Job 20: 26, the Heb. is, every, or, 
all, darkness [i. e., the profoundest darkness] hidden, reserved, to 
hidden of him, [i. e., the grave in which he is hid, buried] ; shall con- 
sume him fire not blown, [a perfect description of the fire of the 
grave. The word tJimun^ used in the verse, is the participle pas- 
sive of the verb thmn^ defined by Ges., to hide, specially under the 
the earth, to bury, says he, citing Gen. 35: 4 ; Exod. 2 : 12 ; Josh. 
7 : 21, and several other passages. Darkness is often used for the 
grave, as we shall see under the E. Y. word Hell.] 

Deut. 9 : 5 ; E. y. . . . the uprightness of thine heart ; Heb. lb, 

Deut. 9:8; Heb., Yea, 5, in, Horeb you caused to break out, 
break forth, (into anger, says Ges.) Jehovah, m, and, so that — [The 
Douay gives, and ; the Ital. gives, so that,] breathed, emitted breath 
through the nostrils, Jehovah upon you for to sJimd^ cut off, destroy, 
you : the Gr., for the Heb. shmd gives its verb exolothreuo; see Gen. 
17 : 14 : the Lat. gives its verb deleo ; see Gen. 17 : 14. 

Deut. 9 : 28 ; E. Y. . . . because he [Jehovah] hated them. 

Deut. 10 : 12 ; Heb., . . 5 all lb of thee, w, even, b all en-phsh of 
thee [see Deut. 4 : 29.] 

Deut. 10: 22; Heb. At 70 en-phsh went down the fathers of 
thee into Egypt : Gr., psuchas : Lat., animas : Douay, souls: Ital., 
persons: E. Y.^ persons. 

Deut. 11 : 13 ; Heb. Same as in 10 : 12. 

Deut. 11 : 16 ; S. Y. Take heed to yourselves, that your heart, 
[Heb. lb'\ be not deceived [i. e., that you be not deceived ; lb is equi- 
valent to en-phsh^ used in the same connection.] 

Deut. 11: 18; Heb. But, set these words of me upon lb of you, 
even upon en-phsh of you: Gr., Jcardia^ psuche : Lat., cor, and 
minds : Douay, in your hearts and minds: Ital., cuore, and mind: 
E. Y., heart, soul. 

Deut. 12: 13 ; E. Y., Take heed to thyself 

Deut. 12: 15; Heb., ... at every longing, eager desire, of en- 
phsh of thee : Gr., at every longing, eager desire, of thee [not using 
its word psuche, but giving the sense literally :] Lat., if thou de- 
sirest to eat [not using its word a7iima:'\ Douay, if thou desirest to 
eat : Ital., at every thy desire, longing [not using its word anima .*] 
E. Y., whatsoever thy soul lusteth after. [We have in E. Y., appe- 
tite, where the Heb. is en-phsh, Gv., psuche], 

Deut. 12: 20; Heb., . . . when shall long, eagerly desire, en- 



THEOLOGY OF THE BIBLE. 59 

phsli of thee to eat flesh, at every longing, eager desire, of en-phsh 
of thee thou shalt eat flesh : The Gr. has, the psuche of thee, twice : 
The Lat. has, first, thou wishest ; and then, has, which longeth for, 
desireth, thy anima : The Douay gives, tJiou^ first, and then, thy 
soul : The Ital. does not give its word anima at all in the verse ; 
but gives thouy first, and then, thy desire, longing ; see E. V. (Ges. 
under en-phsh^ [Heb. letters nphsh\ says, it is used to express ap- 
petite for food, citing this verse, and v. 21.) 

Deut. 12 : 21 ; Heb., . . . and thou shalt eat at every longing of 
en-phsh of thee : Gr., of the psuche of thee : Lat. and Douay, as it 
pleaseth thee, [literal language] : Ital., at every thy longing : E. Y., 
whatsoever thy soul lusteth after. 

Deut. 12: 23; Heb. Only hold fast not to eat that blood, for 
that blood, it ih3it en-phsh / and thou shalt not eat that en-phsh 
with that flesh : The Gr. is the same, with psuche^ twice : Lat. the 
same, with anima^ twice : Ital. the same, with anima^ twice : Douay, 
for the blood is for the soul ; and therefore thou must not eat the 
soul with the flesh : E. Y., for the blood (is) the life^ and thoumay- 
est not eat the life with the flesh. [Why does E. Y. give life 
here ? The Lat. is, anima / the Ital. anima ; the Douay, soul^ 

Deut. 13 : Heb., . . . companion, friend, of thee, who as en- 
phsh of thee [i. e., as thyself :] Gr., as the psuche of thee: Lat., as 
thy anima: Douay, whom thou lovest as thy own soul: Ital., that 
(is) as thy anima: E. Y., which (is) as thine own soul. 

Deut. 13: 15; E. Y., . . . smite the inhabitants with the edge 
of the sword. 

Deut. 14 : 1 ; Heb., . . . you shall not make incisions on your 
skins, &c., for mt^ a dead, [equivalent to en-phsh dead, before 
given.] 

Deut. 14 : 18 ; Heb. And those swine, &c., of flesh of them not 
shall eat you, and on nhle (defined by Ges., corpse, of men, and 
other animals, citing Deut. 21 : 23.) [Where the E. Y. is, his body 
shall not remain, &c. ; but thou shalt bury hhn ;] Lev. 5 : 2, [E. Y., 
. . . carcass] ; Lev. V : 24, Heb. nhle, E. Y. . . that dieth of itself ; ^ 
Lev. 11 : 11 ; Isai. 26 : 19. 

Deut. 14 : 26 ; Heb., ... for every which shall long for, en-phsh 
of thee ; for cattle, &c., even for every which shall demand for thee, 
en-phsh, the appetite, desire, of thee : The Gr. has, the psuche of 
thee, twice : The Lat. has, first, whatsoever pleaseth thee, and then, 
every which longs for, thy anima : Douay, first, whatsoever pleaseth 
thee, and then, all that thy soul desireth : The Ital. has, thy anima, 



60 



THEOLOGY OF THE BIBLE. 



twice : E. V., whatsoever thy soul lusteth after, whatsoever thy 
soul desireth [i. e., thou desirest.] 

Deut. 15: 12 ; E. Y. (And) if a Hebrew man, or a Hebrew wo- 
man, be sold unto thee, [we have had, buy en-phsh.] 

Deut. 16: 8; E. Y., . . . thou shalt do no work (therein). 

Deut. 16 : 19 ; Heb., ... not shalt thou know, care for, faces 
[Synecd. for, persons]: Gr., face: Lat., Douay, Ital., and E. Y., 
person. 

Deut. 16: 20; E. Y, . . . that thou mayest live. 
Deut. 17: 12; Heb. And man who shall do, &c., even shall 
die that man. 

Deut. 18 : 6; Heb., . . . and come at every longing, eager de- 
sire, of en-phsh of him [ en-phsh breath, breathing after ; for, eager- 
ly desiring] : Gr., the psuche of him : Lat., longing for, desiring, 
[not using its word anima ;] Douay, and he have a longing mind: 
Ital., at every his desire^ m^nc?, longing, [not using its word ci^mmc? ;] 
E. Y., with all the desire of his mind. 

Deut. 18 : 16 ; E. Y., According to all that thou desirest. 

Deut. 18 : 21 ; Heb. But if thou say in lb of thee. 

Deut. 19 : 6 ; Heb., . . . and smite, pierce through, kill, slay, of 
him en-phsh: Gr., of him the ^swcAe.* Lat., his anima: Douay, and 
take away the life of him : Ital., and him strike to death : E. Y., . , 
and slay him. 

Deut. 19 : 10 ; E. Y, . . . that innocent blood be not shed. [To 
shed blood, is equivalent to, to kill en-phsh : en-phsh can't stay 
when too much blood is taken away.] 

Deut. 19 : 11 ; Heb., ... lie in wait, watch in ambush, for him, 
and rise upon him, and smite of him en-phsh^ so that he die : Gr., 
of him the psuche^ and he die : Lat. and Douay, and smite him and 
he die : Ital., and smite him to death : E. Y., and smite him mor- 
tally. 

Deat. 19: 21; Heb. And not shall spare, eye of thee; en-phsh 
for en-phsh : Qv. ^psuche ioY psuche : Lat., amima for anima : Douay, 
life for life : Ital, life for life : E. Y, life (shall go) for life. 

Deut. 20 : 13 ; E. Y, . . . thou shalt smite every male with the 
edge of the sword. 

Deut. 20 : 16 ; Heb., ... let not chay-ah^ breathe, any nshme 
(defined by Ges., breath ; spirit ; soul ; by Metonymy, says he, that 
which breathes, a living creature, equivalent to rii-ach, and to 
en-phsh:) Gr., take not alive any empneon^ inbreathed: [em- 
pneon is compounded of en^ in, the n in en changed into m for eu- 



THEOLOGY OF THE BIBLE. 



61 



phony, and pneo^ to breathe ; from which verb pneo comes the Gr. 
uoww pneuma^ breath; for which the Lat. word generally given is, 
spiritus, breathing, breath, from the Latin verb spiro, to breathe ; 
and the Lat. noun spiritus Italianized is, spirito, defined by Grag- 
lia, spirit, soul, ghost ; and he defines the Ital. verb spirare, (which 
is the Lat. verb spiro Italianized), to breathe ; and he defines the 
Ital. noun spiro, breath, or spirit, (or, thus placed, means, that is). 
This one Gr. word empneon expresses all that is expressed in Gen. 
2 : 7, as to how the breathing, and thereby living, man was pro- 
duced ; for, an empneon, an inbreathed, necessarily includes the fact 
that there was an organized structure to be breathed into, in- 
breathed. What would orthodoxy have done for the orthodox 
spirit if the Lat. had not happened to have the word spiritus, and 
the Ital. the word spirito (the Lat. spiritus ?)] The Lat. in Deut. 20 : 
16, is, none at all shalt thou sufier to live : Douay, thou shalt suf- 
fer none at all to live [both using literal language, and the sense] : 
The Ital. is, not to save the life to any anima vivente, [the same 
two words it uses in Gen. 1 : 30, and 2 : 7, applied in Gen. 1 ; 30, 
as here, to every breathing creature ; giving its word anima for the 
Heb. ns/ime, Gr. empneon, here, as it does for the Heb. en-plisli, Gr. 
psuche, in Gen. 1 : 30, and 2 : V, and in other places. And we have 
seen from Gesenius, that the words en-phsh and nshme, mean the 
same.] The E. V. in Deut. 20 : 16, is, thou shalt save alive nothing 
that breatheth. 

Deut. 21 : 11 ; Heb. And thou seest among the captives a ^Y0- 
man beautiful of form, and thou cleavest to, burnest with love for, 
her (see Ges., hsq, citing this verse and others.) [The expression here 
is equivalent to, the en-phsh of him is glued to Dinah, before given.] 

Deut. 21 : 14 ; Heb., ... if thou delight not in her, thou shalt 
let her go at en-phsh of her [i. e., at her pleasure, desire, where she 
pleases]: Gr., where she pleases [not using its word psuche; but 
giving literal language] : Lat. and Douay, thou shalt let her go free : 
Ital., at her desire, will, [not using its word anima:'] E.V., whither 
she will. 

Deut. 21 : 22 ; E. V., ... if a man have committed a sin worthy 
of death, 

Deut. 22: 26; Heb., . . . and killeth of him e^i-^AsA .* Gr., of him 
the psuche : Lat., anima of him : Douay, and taketh away his life : 
Ital., and him slayeth : E. V., and slayeth him. 

Deut. 23 : 7 ; E. V., . . . thou shalt not abhor [we have, en-phsh 
abhorring.] 



62 



THEOLOGY OF THE BIBLE. 



Deut. 23 : 23 ; E. Y. That which is gone out of thy lips, [by 
the en-phsh — breath — of course], thou shalt keep and perform, ac- 
cording as thou hast vowed. 

Deut. 23 : 24 ; Heb., . . . then, shalt thou eat grapes at en-phsh 
of thee : Gr., the josi^cAe of thee: Lat., so much as pleaseth thee: 
Douay, as many grapes as thou pleasest : Ital., at thy desire : E.Y., 
at thine own pleasure. 

Deiit. 24 : 6 ; Heb., . . . for, en-phsh he taketh in pledge : Gr., 
psiiche: Lat., anima: Douay, for he hath pledged his life to thee : 
Ital., for he would take in pledge the life (of his neighbour) : E.V., 
for he taketh (a man's) life to pledge. 

Deut. 24 : 7 ; Heb. When shall be found man stealing en-phsh ; 
Gr., psuche: The Lat. does not use anima ; it gives, alluring his 
brother : Douay, soliciting his brother : Ital., that may have stolen 
a man from among his brethren : E. V., stealing any of his breth- 
ren. 

Deut. 24: 15; Heb., . . . and to it he lifteth up en-phsh, the 
breath, desire, of him, (see Ges., nsha, citing this verse, and Hosea 
4:8; Prov. 19 : 18 ; Ps. 24 : 4 ; 25 : 1 ; Ps. 143 : 8 ; i. e., says he, 
wisheth for, desireth it :) The Gr. in Deut. 24 : 15, is, for on it he 
hath expectation, reliance, [not using psuche ^ but giving the 
sense:] Lat., by it he sustains his anima: Douay, with it main- 
tains his life: Ital., his anima is raised to this [i. e.,his breath, de- 
sire, expectation, is raised to this :] E. V., he setteth his heart upon 
it : [giving heart, where the Lat. and Ital. have anima ; Heb., en- 
phsh.'] 

Deut. 25 : 18 ; E. V., . . . when thou (wast) faint, [we have en- 
phsh faint.] 

Deut. 26 : 6 ; E. V., and afflicted us, [we have, afflicted en-phsh 
of us, or them.] 

Deut. 26 : 12 ; Heb., . . . that they may eat and be satiated, — 
satisfied. [We have en-phsh eating and being satiated — satisfied.] 

Deut. 26 : 14 ; Heb., . . . and not have given of it on account of 
mt, a dead, [equivalent to, a dead en-phsh, in verses before given] : 
Gr., a lying dead: Lat., in funeral afiair: Douay, in funerals : Ital., 
for any one dead : E. V., for the dead. 

Deut. 26 : 16 ; Heb., . . . 5 alH5 of thee, yea, even, h all en-phsh 
of thee : Gr., kardia, psuche : Lat., cor, anima : Ital., cuore, anima : 
Douay, with all thy heart, and with all thy soul : E. V., the same. 
[See ante, Deut. 4 : 29.] 

Deut. 27 : 25 ; Heb., ... to kill, slay, m-joAsA of blood innocent : 



THEOLOGY OF THE BIBLE. 



63 



Gr., to kill psuc7ie of blood innocent: Lat., anima of blood inno- 
cent : Ital., to cause to die tbe innocent : Douay, to slay an inno- 
cent ^6r50?z ; E. Y., tbe same. 

Deut. 28 : 20 ; Heb. Shall send Jehovah upon you that curse, 
&G., even that curse, until that shmd to destroy, cut off, you, even 
abd to cause to be lost, destroyed, to perish, you quickly from the 
face of me: The Gr. has its verb, exolothreuo [see Gen. 17 : 14,] for 
the Heb. shmd, and its verb apollumi [see heY. 17: 10,"| for the 
Heb. abd: The Lat. verbs are, first, contero, waste, spend, consume; 
and second, disperdo, [see Lev. 17 : 10 :] Douay, until he consume 
and destroy thee quickly: Ital., until thou be destroyed and perish- 
ed immediately: E. Y., until thou be destroyed, and until thou per- 
ish quickly. [We have this said, often, of en-phsh, breaths, souls.] 

Deut. 28 : 32 ; Heb., . . . the eyes of thee shall pine, i. e., says 
Ges., under Me, thou shalt pine, citing Sam. 2: 11 ; and citing as 
equivalent phrases, Ps. 84 : 3, E. Y. v. 2 ; where the Heb. uses the 
same verb with en-phsh ; Ges. gives, " my soul pineth," i. e., says 
he, I pine : and he cites Ps. 143 : 7, where the same verb is used 
with ru-ach, breath, spirit ; he gives, " my spirit pineth," i. e., says 
he, I pine: and he cites Job 19 : 27, giving, "my reins j^ine," i. e., 
says he, I pine. [They are all instances of Synecd., a part for the 
whole. The pining of en-phsh, and of ru-ach, is shewn by the 
pining of the eyes. The figure Synecd. is almost, or quite, as fre- 
quent in Scripture as the figure, personification.] 

Deut. 28 : 50 : Heb., . . . which not will have respect to faces 
of old: Gr., prosopon : Lat. and Douay, that will shew no regard 
to the ancient: Ital., . . . which shall not have regard to the person 
of the old : E. Y., the person of the old. 

Deut. 28 : 63 ; Heb., ... so will be glad Jehovah over you, even 
to that abd to cause to be lost, destroyed, to perish, you, even to 
that shmd, to destroy, cut off, you : For abd, the Greek here has 
its verb exolothreuo, see Gen. 17: 14; and for shmd, it has its 
verb exaireo, to take away, lay waste, destroy. The Lat. gives its 
verbs, disperdo, and subverto : Douay, destroying you and bringing 
you to nought : Ital., causing you to perish, be cast away, e yea, 
destroying you : [What is said in this verse of you, is often said of 
en-phsh of you, i. e., you.] The E. Y., is, to destroy you, and to 
bring you to nought. 

Deut. 28 : 65 ; Heb. And among those nations not shalt thou 
rest, dwell quietly ; shall give Jehovah to you there lb quaking, or, 
of quaking, and pining of eyes, (i. e., says Ges., languishing itself, 



64 



THEOLOGY OF THE BIBLE. 



citing this verse), yea, pining of en-phsh : Gr., and dissolving 
psuche: Lat., and anima spent lavishly in weeping; Douay, lan- 
guishing eyes, and a soul consumed with pensiveness : Ital., con- 
sumption of the eyes, and grief of mind: E. V., failing of eyes, and 
sorrow of mind. 

Deut. 28 : 66 ; Heb., ... so shall be hhii, breaths, of thee tlaim, 
exhausted, wearied out, to thee, nmgd^ — from before, or from to be 
in sight of, [i. e., by reason of the presence of,] yea, thou shalt be 
in trepidation night and day, and not tamun^ not shalt thou be 
sure, as to diay-im^ breaths, of thee. [I took tlaim to be the future 
plural of the verb Zae, to be wearied, exhausted ; agreeing with 
breaths ; and I supposed the idea to be, that such exhaustion would 
be caused by the presence of the nations spoken of in v. 65 : and I 
should have thought the above to be the true rendering of the verse, 
if I had not found that Ges. takes tlaim to be the passive participle 
plural of the verb i^fe, to hang up, suspend. Ges., under tla^ ren- 
ders the Heb. here, " thy life shall be hung up before thy eyes," i. e., 
says he, it ^vill ever be in imminent danger. He must couple " to 
thee" with mngd ; and must take mjigd io be the participle of the 
verb 7igd^ to be in front, in sight ; and must read, shall be life hung 
up to thee in sight ; for which he gives, hung up before thy eyes. 
But under ngd^ he gives mngd, and defines ii, from before : and the 
Heb., breaths, being in the plural, we should have expected to find 
what Ges. takes to be the participle of ngd to be in the plural, but 
it is not so in the Hebrew. But I found that the Gr., also, gives the 
zoe, breath, of thee shall be hung opposite the eyes of thee.] Ges- 
enius's Lex. is justly acknowledged to be the standard Lex. And 
of the Gr. version Professor Wilson says : " ISText to the sacred ori- 
ginal, the Septuagint or Gr. translation of the Old Testament is one 
of the most precious remnants of antiquity that Providence has pre- 
served to the Church." [Yes, but the Church don't study it ; much 
less the Heb.] Geddes, who speaks in equally high terms of the 
Septuagint, and from which he says he never departs but with 
great diffidence, renders this verse thus : Your lives shall hang in 
suspense before you. Li his Prospectus, or in his Yol. of Critical 
Remarks, he tells us, he prefers to give, not a literal translation 
from the Hebrew, but a free translation according to the sense. [It 
seems to me, that nothing but a translation as literal as practicable 
can give a correct knowledge of the structure, genius, and rationale 
of the Hebrew language, and of its simplicity, its " noble simplicity," 
to use Prof Wilson's words.] The Lat. of Deut. 28 : 66 is. Thy 



THEOLOGY OF THE BIBLE. 



65 



life shall be, as it were, hanging up before thee : Douay, the same : 
Ital., And thy life to thee shall be over against in hanging: E. Y., 
And thy life shall hang in doubt before thee. 

Deut. 29 : 19, E. V. v. 20; Heb., ... for therefore shall smoke 
nostrils of Jehovah, even ardour (equivalent to anger, indignation, 
says Ges. under gnae^ citing this verse, and Ps. 79 ; 5,) of him on 
man that, &c., yea, mhe will wipe off, wipe away, blot out, Jeho- 
vah, name of him from under those heavens. [The strongest pos- 
sible expression to signify annihilation as a final end.] The Gr. uses 
here its verb eJcleipo, defined, to leave out, overlook, omit, leave be- 
hind, forsake, abandon, the name of him out of the under the heaven : 
The Lat. verb here used is, deleo [see Gen. 17 : 14] : The Ital. verb 
used here is cancellare, to cancel : Douay, v. 20, blot out his name 
froria under heaven. See E. V., v. 20, shall blot out his name from 
under heaven. 

Deut. 30 : 2 ; Heb., , . , b dXllh of thee, yea, b all en-phsh of thee, 
[see Deut. 4 : 29.] 

Deut. 30 : 6 ; And will circumcise (metaphorically says Ges., 
make pure, see mul)^ Jehovah, God of thee, Iby the heart, soul, 
mind, desire, affections, of thee, and lb, the, &c., of progeny of 
thee, a-heb, to breathe after, Jehovah, God of thee, b all lb of 
thee, yea, b all en-phsh of thee, that thou mayest live. {Tib first 
used in the verse expresses all that is expressed by lb and en-phsh 
in the last clause. Refer to Deut. 4 : 29.] The Gr. is. And will 
purify on all sides, hurios^ the Jcardia — heart, soul, mind, feelings, 
of thee, and the Jcardia of the seed of thee, to receive with affec- 
tion, be contented with, kurios the God of thee, out of all the Jcar- 
dia of thee, Jcai, yea, out of Xho, psucJie of ih^Q : The Latin and the 
Italian, give: will circumcise thy co7\ cuore: Douay and E. V., 
heart, &c., that,. &c., with their usual words cor, anima j cuore, 
anima ; Douay, with all thy heart and with all thy soul ; E. V 
with all thine heart, and with all thy soul. 

Deut. 30 : 10; Heb., ... 5 all lb of thee, yea, b all en-pJisJi of 
thee. [See Deut. 4 : 29.] 

Deut. 30 : 14 ; Heb., . . . for near, familiar, to thee that word, 
very, b mouth of thee, yea, b lb of thee, so that thou mightest do it. 

Deut. 30 : 18; Heb. I declare to you this day that abd tabdun, 
to be lost, destroyed, perish, thou shalt be lost, destroyed, perish. 
[There is also the noun abde, defined by Ges., first, something lost, 
citing Lev. 5 : 22, 23, (the verses in the Ital. and E. V., are ch. 6 : 
3, 4), and next, he says it is equivalent to abdun, the noun, which 
5 



66 THEOLOGY OF THE BIBLE. 



he defines place of destruction, abyss, used, says lie, of Hades, citing 
Prov. 27 : 20. He then gives for the noun abdun^ place of destruc- 
tion, abyss, nearly synonymous, says he, with the Heb. shaiil^ citing- 
Job 26: 6; 28 2 ; Prov. 15: 11. In Prov. 27: 20, the Heb. is, 
shaul: Gr., hades: Ital., the sepolcro^ the sepulchre: Lat., infer- 
nus, an adjective, defined, infernal, lying below, (the word infernal 
means, simply, lying below.) The Douay in Prov. 27 : 20, gives, 
Hell ; and E. Y. gives. Hell. In Job 26 : 6, the Heb. is, shaul: 
Gr., hades: Lat., infernus: Ital., the inferno^ adopting here the 
Lat. word infernus^ with the Ital. termination for the same Hebrew 
and Greek w ords, shaul, hades, for which it gives sepoldfo in Prov. 
27: 20: Douay, Hell: E. V., Hell. In Job 28 : 22, the Heb. is 
ahdun u mut said fjtthe abyss, place of destruction, yea, of death, or, 
and of death, said : Gr., apoleia and thanatos, loss, perdition, destruc- 
tion and death said : Lat., p)erditio, loss, abolishment, and death 
said : Douay, destruction and death have said: Ital., (The place of) 
destruction, and death say : E. Y., destruction and death say. In 
Prov. 15 : 11, the Heb. is, shaul u ahdun, the grave, yea, the abyss, 
place of destruction, in sight of Jehovah, much more, Ihut, (plural 
of IV) of children of man : Gr., hades Jcai apoleia, how much more 
{Jcai, also, the kardiai of the men, i. e., of men. When the Greek 
article is used before a noun used in an abstract, general sense, it is 
not to be rendered in English : so also in the Ital., French, Span- 
ish, and German. There are numberless such instances in the 
Greek.) Lat., iyifemus, et, dYQn, perditio : Ital., The inferno e, yea, 
or, and, the place of perdizione, perdition, destruction : Douay, Hell 
and destruction (are) before the Lord ; how much more the hearts 
of the children of men ? E. Y., Hell and destruction (are) before 
the Lord ; how much more then, the hearts of the children of 
men? 

Deut. 31 : 29 ; Heb. For know I, after death of me, &c. [We 
have had, death of enphsh and dead en-phsh.~\ 

Deut. 32: 19; Heb. And saw, beheld, Jehovah, and despised, 
rejected with contempt: E. Y. And when the Lord saw (it), he 
a\)horred (them.) [We have had en-phsh of Jehovah (E. Y., the 
Lord) abhorred.] 

Deut. 32: 46; Heb., ... set lb heart, soul, mind, aifections, of 
you to all those words which I causing to say again and again to 
you this day. [The single word Ih here expresses all that is ex- 
pressed by the cumulated words so often used.] 

Deut. 33 : 11 ; E. Y, . . . them that shall hate him. 



THEOLOGY OF THE BIBLE. 



6T 



Gen. 49 : 6, continued from p. 19. The Hebrew words which I 
have rendered they hamstrung a hull^ are ogru shur. The Greek 
gives, they maimed .... a bull. For the verb ogr Gesenius 
gives, to root out; and, to hamstring, citing several texts; and 
says, a bull, citing this verse, and referring to the Greek of the Sep- 
tuagint : and he says, " It was anciently the practice of victors thus 
to treat the horses taken in battle, when they could not carry them 
away with them." After Gen. 49 : 6, as given in its place, was 
put in type, I observed that J. P. Wilson, D. D., in his "Easy In- 
troduction to the Knowledge of the Hebrew Language," p. 89, 
says, " The Septuagint, and Junius, and Tremellius, have taken 
shur in Gen. 49 : 6, to signify an ox : Our translators, and Montanus, 
and the Vulgate [the Latin], have taken it to signify a wall : but 
it is more probable that the u [in shur] is merely formative, not 
radical ; and that the rendering should be, they extirpated a prince, 
because then it accords with the history of Simeon and Levi [men- 
tioned in V. 5] Gen. 34 : 25, who slew Shechem, a prince, or head 
of a family, for which their father was obliged to fly away with his 
sons, to avoid the danger of retaliation. The Septuagint have in 
Hosea 12 : 11, themselves rendered shurim [plural of shur] princes, 
or rulers, where oar translators render it, bullocks." Shur^ pointed 
by Ges. as pointed in my copy of the Heb. is defined by him, an 
ox, a bull ; shur pointed differently he defines a wall. For ogr he 
does not give, to dig down. The E. Y. probably gave, they dig- 
ged down a wall, as equivalent to the Latin and the Douay, they 
undermined a wall, or, to the Ital., they scattered a wall. The 
Heb. word shr^ without the is a leader, or, prince, and the u is 
often merely formative ; and the word extirpate, used by J. P. 
Wilson, as above, is to root out. He has probably given the true 
rendering. As to the word liver in Gen. 49 : 6, see Ps. 16:9, given 
in its place, and remarks by Geddes there given. In my copy of 
the Heb., in Gen. 49 : 6, the word is khd, defined by Ges., the liver; 
and not hhud^ under which he cites the verse. 

After going through the Old Testament, and the N'ew, with this 
Heb. word en-phsh^ Greek, psuche^ I have thought it proper to in- 
troduce at the end of the Pentateuch a few remarks, and to give 
an incident or two. The Pentateuch, (also called the five books of 
Moses,) is called The Law ; and contains the whole law. These 
books were the sacred Scriptures to all subsequent scripture writers 
of the Old Testament and of the IsTew ; and were the authority to 
which they all referred as the last appeal, for the teachings of Scrip- 



68 



THEOLOGY OF THE BIBLE. 



ture. And this I find said even by the so-called orthodox Alford, 
a late and most voluminous commentator on the ISTew Testament. 
At page 207, vol. 1, in a note, he says: "The books of Moses were 
the great and ultimate appeal for all doctrine." As to Alford's or- 
thodoxy, I cannot give space to the many proofs of it contained in 
his commentaries ; and therefore will only give a short paragraph 
of an article on " Theology and Philosophy," in the Westminster 
Review, l^o. 155, January, 1863, p. 133: "Dean Alford's New 
Testament is remarkable as a ' rudis indigestaque moles ' [a rude 
and undigested mass] of annotations, unenlightened by any critical 
or judicial faculty ; his ' Sermons on Christian Doctrine' present the 
received dogmas in something of a modern dress, but manifest no 
theology, properly so called, or thought. They are probably now 
set forth by way of ' purgation' ; and sufficiently vouch the author's 
orthdoxy." 

In reference to Gen. 2 : 7, I give this incident. Some seventeen 
yeai-s ago, and before I was relieved from official labours, I met, 
at Schooley's Mountain, a counsellor at law of Philadelphia; who 
told me, that he and a D. D. also then there, had had a theological 
discussion there the summer before, which was not then concluded, 
and which they then agreed should be resumed there that summer ; 
and asked me if I would take part in it. I consented to do so. A 
Judge of our Supreme Court had accompanied me thither. There 
was also there another D. D. besides the one he named, and an 
Ecclesiastic they called Professor, who, I presume, was also a D. D. 
The conversation was opened by the Counsellor, the Judge and I 
sitting with him; and theD. D?s and the Professor sitting opposite 
us. In the course of the discussion I asked the Ecclesiastics, what 
the word 7na7iy in Gen. 2 : 7, meant. They all answered, promptly, 
the iJianwiate organism^ before the breath of life was imparted. I 
assented ; and then asked them if they recollected how Commen- 
tator Scott read that verse. They answered, they did not. I told 
them that Scott, in a note to that verse, says: The word ma7i in 
the verse means the living man ; and the hreath of life, in the v^.rse 
means the rational soul ; equivalent, as Scott plainly shews in other 
passages, to the orthodox immortal soul. (I use the words ortho- 
dox and orthodoxy, for self-styled orthodox and orthodoxy.) With- 
in some three years past I gave this incident to a graduate of the 
Theological Seminary at Princeton, and who had received the Doc- 
torate from that Institution. And he thereupon said : It was now 
universally admitted, that the word man in Gen. 2 : 7 means, the 



THEOLOGY OF THE EIBLE. 



69 



inaniraate organism: And he added: He did not think much of 
Scott's Commentaries. 

Let us now take a closer look at Gen. 2 : V, than we have yet 
done. Turn, reader, to the verse as before given. It is now ad- 
mitted, and no man whose faculties have not been overpowered by 
a theory can deny, that the word man used there means the inani- 
mate organism ; inanimate for want of the breath of life. And, 
this being admitted, the verse gives, with the utmost precision of 
language, the two processes, the only two, by which the breathing, 
animate, living person was produced, namely, first, the organism, 
yet inanimate ; and, second, the putting that organism in action by 
imparting to the inanimate man the breath of life ; by which he 
was born into, made into, a breath breathing, a breathing breath, 
instead of an inanimate organism ; or, if the reader prefer the free 
translation of the Douay and E. V., " became a living soul ; " or the 
still freer translation of Esdras, " was made living." 

The language used in Gen. 2 : 7, is accommodated to our facul- 
ties; and the description there given of the production of the 
breathing, and thereby living, creature, person, man, is not only 
simple, plain and natural, but, also, perfectly agreeable to, and con- 
sistent with what we know of our internal structure and its work- 
ing. See 1 Cor. 15 : 45, as to this verse. 

I have given, at page 3, an incident shewing, that neither the 
Hebrew Scripture, nor the Septuagint, is studied at the Princeton 
Theological Seminary. I here add, that I have asked tAvo other 
graduates of that institution, separately, whether the Septuagint 
was studied there, and that each answered ^sTo. And that on being 
asked where they got their theology from, each answered : — From 
the lectures of the Professors. 

I had made, in my own way, some remarks on this state of 
things, but having, after finishing my course of public readings, re- 
ceived from a friend Professor Wilson's Hebrew Grammar, I prefer 
to substitute for my own a few remarks made by him in his Preface 
to that work. At p. 4, 5, he says : " The knowledge of the language 
of the Old Testament seems to be thought neither an ornamental 
nor a useful qualification. English translations and Commentaries 
are the chief objects of attention and praise, while the original is 
almost totally neglected and unknown. It is not easy to discover 
a plausible excuse for such conduct." And at p. 6, 7, he says : 
" Those who profess to explain the Scriptures to others, ought cer- 
tainly to acquire a competent, and even a critical knowledge of the 



70 



THEOLOGY OF THE BIBLE. 



original languages in which they are written. Can a teacher of re- 
ligion be qualified to speak with precision and confidence concern- 
ing the economy of divine revelation, while, from his total ignorance 
of the language, one of the sacred volumes is to him like a sealed 
book ? " 

I had also, before seeing or knowing of this book, publicly re- 
marked, that it was impossible to get a clear understanding of the 
teachings of the Kew Testament without a competent knowledge 
of the Hebrew Scriptures, the Old Testament. I am glad to be 
able to give substantially the same idea in the words of Professor 
Wilson. On p. 7 of the Preface, he says, " The two volumes of in- 
spiration are intimately connected, and mutually depend upon each 
other. It is scarcely possible to understand the second without 
having carefully studied the first. The one exhibits the commence- 
ment, the other the completion of the same great plan. The writers 
of the New Testament have a constant retrospect to those of the 
Old." On p. 4 he says: "The clergy of the Church of Scotland 
are, in general, well educated, and distinguished for their abilities 
and conscientious discharge of the duties of their ofiice. But the 
friends of sacred literature have long beheld, with regret, a prevail- 
ing indifference, or aversion, in that body, to the study of the 
Hebrew." 

I return to Scott's note to Gen. 2 : 7, for the purpose of remark- 
ing, that Scott had the astuteness to perceive, that if the orthodox 
soul Avas not to be found in that verse, it could not be found any- 
where in the Bible. And so, under the influence of a foregone con- 
clusion that it must be found somewhere in the Bible, he determined 
to find it in that verse. And he was wise in this ; because, first, 
that verse is devoted to a statement, a description, of the manner in 
which the living man was produced; and therefore, if what ortho- 
doxy calls the immortal soul was to be given him, or, as Scott has 
it, was to be put in him after he was made alive, surely this is 
the place to find it done, and to find it so said : and because, se- 
condly, this is the first place in the E, Y. where the English word 
soul occurs ; and, was, therefore, the proper place to fix its mean- 
ing. And it seems plain that our orthodox translators intended 
that the word soul in this verse should be understood to mean the 
orthodox immortal soul. Why else did they follow the Douay in 
not giving the word soul until they came to this verse ? The folly 
of this attempt of Scott has been shown by the universal repudia- 
tion of it before mentioned. But other Commentators on the E. V. 



THEOLOGY OF THE BIBLE. 



ri 



have made equally puerile efibrts to sustain the dogma ; each by 
his own mode of so-called reasoning from passages in the E. V. ; 
specimens of which efforts will be given hereafter. As if, if such a 
tenet, involving such consequences, were a part of the law of God 
to man, it would have been left to the contradictory guesses of man 
to find it therein. And as if, if it were contained in the Bible, any 
argument of man would be required to prove it. One consolation 
is afforded us by the diverse attempts of Commentators to derive 
the dogma from Scripture. They show the conviction of the Com- 
mentators themselves, that unless it can be drawn somehow or 
other from the Bible, they cannot ask our assent to it. But after 
all, notwithstanding the repudiation, justly, of Scott's effort, men 
do cite the E. Y. words living soul in the Douay and E. V. of Gen. 
2 : 7, in support of the dogma. Imbued from the cradle with the 
idea that our word soul means what orthodoxy calls the immortal 
soul ; and having relied through life, with implicit uninquiring 
faith, on the teachings of their pastors, they readily give to the 
word living, in the phrase living sow^, the sense of ever living ; and, 
consequently, to the word soul^ the sense of something that must 
live for ever, can never die. 

The word en-phsh is generally written by our writers nephesh. 
This puts the vowel sound of e in w in the wrong place, that is, 
after, instead of before the n ; whereas its proper place is, before 
it ; n being en, and not ne. The mode of forming the Hebrew lan- 
guage proves this conclusively. They used no letters — characters 
— for the short vowel sounds where those sounds are contained in 
the consonants. The vowel sound in some consonants is before 
the letter, and in some, after it : and as they relied on the vowel 
sounds in the consonants, for pronunciation, it is plain that those 
sounds are to have their natural place in the sound of the conso- 
nant. As to the last syllable, phsh, it is composed of two Hebrew 
consonants that can be sounded together without any vowel sound : 
and^AsA, sounded in one sound, expresses exspiration, outbreath- 
ing. So that, as before shown, e7i inbreathed, and p)^^^ out- 
breathed, express inspiration and exspiration. The onomatopoi- 
etic character of the word is destroyed by writing and sounding 
it nephesh. 



72 



THEOLOGY OF THE BIBLE. 



JOSHUA. 

Josh. 2: 13 ; Heb., .... deliver en-phsh of us [i. e., us] from 

death: Gr.,\hQ psucJie of me: Lat., our animas: Douay, deliver 
our souls frora death : Ital., save from death our persons : E. V., 
deliver our lives from death. 

Josh. 2 : 14 ; Heb., . . . en-phsh of us in place of you to death : 
Gr., the psuclie of us: Lat., our anima for you : Ital., owy persons: 
Douay, be our lives for you imto death : E. V., our life for yours. 

Josh. 6 : 25 ; E. Y., . . . saved Rahab alive, 

Josh. 9:2; Heb., ... of mouth one, [equivalent to, of en-phsh 
one] : Lat. and Douay, with one mind: Ital., of like consent: E. Y., 
with one accord. 

Josh. 9: 24; Heb., . . . en-phsh: Gr., psuche in plural: Lat., 
animas: ItdX., p)ersons : Douay, for our lives: E. Y., of our lives. 

Josh. 10: 28: Heb., . . . iJce, smote, pierced through, slew, with 
mouth of sword, every that en-phsh which in her : Gr., every em- 
pneon ho^ which, in her, [see Deut. 20: 16, einpneoii :'] Lat., and 
Douay, all the inhabitants : Ital., every anima : E. Y., all the souls. 
(Ges., under nphsh^ cites this verse, and others, as instances where 
en-phsh is used to express " animal, that in which there is a soul or 
mind ; " and he gives, for every that en-phsh in this verse, " every 
living thing.") 

Josh. 10: 30; Heb., .. . smote, pierced through, slew, with 
mouth of sword every that en-phsh: Gr., every empneon : Lat. and 
Douay, all the inhabitants: Ital., all the anime : E. Y., all the souls 
that (were) therein. 

Josh. 10: 32; Heb., . . . every that enphsh: Gr., every em- 
pneon : Lat., every anima : Douay, every soul : Ital., all the anime : 
E. Y., all the souls that (were) therein. 

Josh. 10 : 33 ; E. Y., . . . and Joshua smote him and his people, 

Josh. 10: 35: Heb., . . . every that en-phsh: Gr., every enir 
pneon : Lat., all animas : Douay, all the souls: Ital., all the anime : 
E. Y., all the souls that (were) therein. 

Josh. 10 : 37 ; Heb., . . . every that en-phsh^ . . . every that en- 
2Jhsh : Gr., every empneon, . . . as many as were^ [for the second 
every that en-phsh:'] Lat., first, its word anima; and then, all 
which : Douay, first, all the souls ; and then, all that he found in 
it : Ital., all the anime, twice : E. Y., all the souls that (were) there- 
in, twice. * 



THEOLOGY OF THE BIBLE. 



73 



Josh. 10 : 39 ; Heb., . . . and extirpated every en-phsh : Gr., 
every empneon : Lat., all the towns [for the people in the towns] : 
Douay, all the towns : Ital., all the anime: E. V., all the souls that 
(were) therein ; 

Josh. 10: 40; Heb., . . . but every that nshme he extirpated: 
Gr., every empneon^ [the same word it has so often given for e7i- 
phsh^'] : Lat., every which was able spirare, to breathe : Ital., every 
anima, [the same word it gives for en-phsh,] : Douay, all that 
breathed: E. V., all that breathed. 

Josh. 11: 11; Heb. Yea, they smote, pierced through^ slew, 
every that en-phsh which in it, not was left any nshme : The Greek 
gives empneon for en-phsh, and empneon for nshme : The Lat. gives 
anima for en-phsh, and remainder for nshme : Douay, all the souls, 
. . . any remains: Ital., every anima, . . . there was not left any 
anima, [giving anima, for en-phsh, and for nshme^^ : E. V., all the 
souls, . . . there was not left any to breathe. 

Josh. 11 : 12 ; E. V., . . . smote tfiem with the edge of the sword, 
(and) he utterly destroyed them. 

Josh. 11 : 14 ; Heb., . . . every man they smote, pierced through, 
slew, with mouth of sword, . . . they left not any nshme: Gr., any 
empneon : Lat. does not nse anima : It gives, simply, all the men, 
being killed : Douay, killing all the moi : Ital., all the men, they 
left not any anima : E. Y., but every man they smote, neither left 
they any to breathe. 

Josh. 11 : 21, 22; E. V., . . . Joshua cut off the Anakims, &c. : 
verse 22. There was none of the Anakims left, [equivalent to, cut 
off the en-phsh of them ; there was not left nshme of them.] 

Josh. 20 : 3 ; Heb., . . . killing by smiting en-phsh : Gr., psuche: 
Lat., anima: Douay, whoever shall kill a person: Ital., that the 
slayer who shall have killed (any) person, &c. : E. V., that the 
slayer that killeth (any) person unawares (and) unwittingly : (mar- 
gin, "These synonymous words are coupled and accumulated on 
one another in order more strongly to exclude the idea of applying 
these sanctuaries to the protection of the wilful murderer." — Ed.) 

Josh. 20: 9; Heb., . . . ewQvj'kilYmg en-phsh : Gi\, psiiche : Lat., 
anima : Douay, Ital., and E. Y ., person. 

Josh. 22 : 5 ; Heb., . . . ^ all Z5 of you, even h all en-phshoi you, 
[see Deut. 4 : 29,] : The Greek here gives dianoia, thought, mind, 
for lb, andpsuohe for en-phsh: Lat., cor, and anima: Douay, heart 
and soul : Ital., with all your cuore, e with all your anima : E. Y., 
with all your heart and with all your soul. 



74 



THEOLOGY OF THE BIBLE. 



Josh. 23: 11; Heb. So that, take heed greatly to en-phsh of 
you ; (Ges., under shmr, gives, " Take heed as ye value your life," 
citing this verse and others.) : The Greek does not use its word 
psuche here : It gives, and watch yourselves, or, watch ye, very 
much, [the sense.] : Lat. and Douay, This only take care of with all 
diligence : Ital., Take therefore diligent care over, or, on, your ani- 
me : E. Y., Take good heed therefore unto yourselves. 

Josh. 23 : 13 ; E. Y., . . . they shall be snares and traps unto 
you, 

Josh. 23: 14; Heb., ... ^> all lb of you, yea, h all en-phsh of 
you : Gr., Jcardia, and psuche : The Lat. and the Douay give, for 
both words, only, with all your mind^ [shewing that the two Heb. 
and Gr. words are merely cumulative.] : Ital., all your cuore, all 
your anima: E. Y., in all your hearts, and in all your souls. 

Josh. 23 : 15 ; Heb.,. . . until that he sAmt^, have cut off, destroy- 
ed, you. [We have had 8hp%d en-phsh of you, or, them.] The Gr. 
verb used here is, exolothreuo : and this same Gr. verb is used in 
Josh. 10: 28, 32, 37, 39, 40; and in Josh. 11 : II, 14, before given. 
[We see that the Hebrew translators into Greek use both psuche 
and empneon for the Heb. en-phsh / and use the same word em- 
pneon both for en-phsh and nshme: Ges., therefore, could not but 
say, that en-phsh and nshme mean the same, namely, breath. But 
the E. Y, following one or other of the Romish versions, gives, about 
half the time, I think less than half the time, soul where the Heb. 
is en-phsh; and gives breath where the Heb. is nshme.l 



JUDGES. 

Judges 5:18; Heb. Zebulun a people scorned en-phsh of them 
even unto death. (Ges., under hrph, renders, " Zebulun, the people 
despised their life unto death," citing this verse.) : Gr., scorned 
psuchen even to death: Lat., offered their ojiimas to death: Ital., 
Zabulon (is) a people that has exposed their life to the death [to 
death, without our article :] Douay, But Zabulon and l^ephtali 
offered their lives to death : E. Y., Zebulun and N'aphthali (were) 
a people (that) jeoparded their lives unto the death. 

In the song of Deborah we have. Judges 5 : 7, E. Y., . . . until 
that I Deborah arose. And in v. 12, E. Y., Awake, awake, Debo- 
rah : awake, awake, with a song : And then in v. 21, 



THEOLOGY OF THE BIBLE. 75 

Judges 5 : 21 ; Heb., . . . trample, tread with the feet, en-phsh 
of me [poetically for, Deborah, as she says, in verse 12, awake, De- 
borah,] 02, the strong, heroes. (So given by Ges., mider oz^ citing 
this verse.) : Gr., shall tread down, crush by trampling, psuche of 
me, strong : Lat., trample under foot, my anima^ the strong : Dou- 
ay, tread thou, my soul, upon the strong ones : Ital., my anima^ 
thou hast trampled the power [power, without our article.] : E. Y., 
O, my soul, thou hast trodden down strength. [O, I, would not do 
in poetry; and having used Deborah in v. 12, she uses en-]yhsh of 
me, a poetical equivalent, in v. 21. And David, the royal Psalmist, 
the sweet singer of Israel, frequently uses, in his poetical effu- 
sions, the same expression, en-phsh of me, E. Y., O, my soul, for 
O David. And David's other expressions, my lips shall praise 
thee ; my mouth shall praise thee ; my tongue shall praise thee ; are 
all poetical, for I will praise thee ; and en-phsh of me, that is, breath 
of me, is better than mouth, or lips, or tongue of me, for neither of 
these can give praise but by en-phsh, breath : they are all instances 
of the use of the figure Synecdoche,which puts a part for the whole 
man. I think we have now had every connection, and every mode 
of expression, in which the word en-phsh is used in the Hebrew, and 
in which its equivalent word psuche is used either in the Old or the 
New Testament. And believing that the reader is now prepared to 
read even the E. Y. both of the Old and the i^Tew Testament with- 
out danger of being misled by the E. Y. word soul ; and having 
given him, under this word, means of judging whence the E. Y. 
was taken, (such means will be augmented under other words,) I 
shall be more concise in farther following this word soul] 

Judg. 9: 17 ; Heb., ... he cast away en-phsh of him from him- 
self, (Ges., under ngd, he cast away his life from himself,) : Gr., the 
psuche of him : Lat., his anima : Douay, exposed his life to dangers : 
Ital., cast away every regard for his life: E. Y., adventured his 
life for, 

Judg. 9 : 25 ; E. Y., . . . lier in Avait for him. [We have, lier in 
wait for en-phsh of him.] 

Judg. 10 : 16 ; Heb., . . . and was shortened en-phsh of him (i. e. 
says Ges., under qtsr, "he was impatient," citing this verse, and 
Judges 16 : 16, Numbers 21 : 4) : Gr., and became small the ^sz^cAe 
of him: Lat., he was pained [not using animo^ \ Douay, he was 
troubled : Ital., he was grieved in mind: E. Y, his soul was grieved. 
(Ges. gives also, under qtsr with ru-ach, my ru-ach is short, i. e., 
says he, I am impatient,) [shewing that ru-ach, Gr., pneuma, Lat., 



76 THEOLOGY OF THE BIBLE. 

spiritus ; Ital., spirito y Douay and 'Ei.Y.^ spirit, is equivalent to 
en-phsh, and that they both mean breath. The Heb. short breath 
aptly expresses impatience.] 

Judg. 12 : 3 ; Heb., ... I put en-phsh of me in hand of me, (i. e. 
says Ges., under Tcph, I expose myself to most imminent danger :) 
Gr., the of me: Lat., my anima: Douay and Ital., my life: 

E. Y., I put my life in my hands. 

Judg. 15 : 18; E. V. And he was sore athirst, 16 : 2, E. V., . . . 
and laid wait for hion. 

Judg. ... 16 : 16 ; Heb., ... so that was shortened en-phsh of 
him even to death, (Ges., i. e., he was impatient, unto death) : Gr., 
he became of little psuche even to death : Lat., failed anima of 
him, yea, to death even he was wearied : Douay, his soul fainted 
away, and was wearied even until death: Ital., so that he was 
grieved in mind unto the death [unto death] : E. Y., (so) that his 
soul was vexed unto death. 

Judg. 16: 80; Heb., ... let die en-phsh of me: Gr., psuche of 
me : Lat., let die my anima : Douay, Ital. and E. Y., let me die. 

Judg. 18 : 25 ; Heb., . . . lest light upon you men bitter of en- 
phsh, and take away en-plish of you and en-phsh of house of you. 
The Gr. has psuche, three times. The Lat. does not use its word 
anima in the verse. The Douay renders the Lat. thus : lest men. 
enraged come upon thee, and thou perish with all thy house : Ital., 
that sometime some men of mind passionate not rush upon thee, 
and thou, and those of thy house, lose the life [lose life :] E.Y., lest 
angry fellows run upon thee, and thou lose thy life, with the lives 
of thy household. 

Judg. 19:5; Heb., . . . support lb of you with a bit of bread, 
(i. e., says Ges., under sod, refresh yourself, citing this verse, and 
Gen. 18: 5; Ps. 104: 15; Judges 19: 8.) [We have this same 
expression with en-phsh in place of lb. Read in E. Y. 20 :* 3] , 37, 39, 
equivalent to en-phsh in other places. The Heb. en-phsh, and Gr. 
psuche, are used ten times in Judges. The Lat. anima is used six 
times. The Ital. anima is used but once, 5:21. The Douay uses 
soul but twice, 5: 21, and 16 : 16. In 16 : 16, the Lat. is anima, 
the Ital., mind, Douay, soul. The E. Y. uses soid but three times, 
namely, 5 : 21, where the Ital. uses anima ; and 10: 16, and 16 : 
16. In 10: 16 the Lat. and Douay are, he was troubled, and the 
Ital. is, he was grieved in mind; and in 16 : 16 the Ital. is, he was 
grieved in mind.'\ 



THEOLOGY OF THE BIBLE. 



77 



ETJTH. 

Ruth 4 : 15 ; Heb. And he shall be unto thee for brino-inor back, 
restoring, en-phsh^ (i. e., says Ges., under shub, for refreshing thee, 
citing this verse and others.) [In Judges 15 : 19 the Heb. is, was 
brought back, restored, m-acA,the breath, of him : Gr., t\iQpneuma 
of him: Lat., spiritus : Douay, he refreshed his spirit : Ital., he re- 
turned to life; E. Y., his spirit came again : shewing that en-phsh 
and ru-ach^ and the two corresponding words in the Gr., Lat., Ital., 
Douay and E. Y., mean the same thing, namely, breath; as plainly 
appears all through the Bible.] 



I SAMUEL. 

1 Sam. 1: 10; Heb. And she, bitter of en-phsh: Gr., psiiche: 
Lat., in bitter mind : Douay, had her heart full of grief: Ital., And 
being in bitterness of mind : E. Y., And she (was) in bitterness 
of sold. 

1 Sam. 1 : 15 : Heb., . . . woman sad ru-ach, of breath, I; wine 
or intoxicating liquor not have drunk I, but have expended pro- 
fusely en-phsh^ the breath, of me before Jehovah. \i'u-ach and en- 
phsh mean the same, namely, breath :] Gr. gives, first, woman of 
toilsome day, life, . . . give profusely, pour out, the psuche of me, 
&c. : Lat., woman unhappy exceedingly I am, . . . but I have shed, 
lavished, poured out, my anima, &c. : Douay, I am an exceeding- 
unhappy woman, . . . but I have poured out my soid, &c. : Ital., I 
(am) a woman afflicted, troubled, in the spirito, . . . even I spill, 
pour out, my anima^ &g. : See E. Y. 

1 Sam. 1 : 26 ; Heb., e7z-7:>7isA.* Gr.,^95i(;c7ic; Lat., «mm<:<.* Douay, 
soul: Ital., anhna: E. Y., soul. 

1 Sam. 2 : 16 ; Heb., ... as desireth, wisheth for, e;z-jDAs7i of thee 
[i. e., as thou desirest, wishest' for; see Ges., aiie :'] Gr., craveth, 
desireth eagerly, the psuche of thee : Lat., as much as desireth thy 
anima : Douay, as much as thy soid desireth [i. e., as thou desirest :] 
Ital., and take at thy voglia, will, desire, longing : E. Y., and (then) 
take (as much) as thy soul desireth ; 

1 Sam. 29 : 2 ; E. Y, . . . to make yourselves fat, 



78 



THEOLOGY OF THE BIBLE. 



1 Sam. 2 : 33 ; Heb., ... to pine away en-phsh of thee : Gr., the 
psuche of thee : Lat., pine, melt, dissolve, thy anima — breath. [The 
breath dissolves in tears] : Douay, thy soul be spent : Ital., and to 
grieve, vex, to thee the anima : E. V., and to grieve thine heart. 
[Seart, given here for the Ital. anima^ Lat., anima, Douay, soiil^ 
Gi\, psuche, Heb.. en-phsh, is the word generally given in the E. Y., 
where the Ital. is more, the Lat., cor, the Gr., Jcardia, the Heb., lb. 
So that the E. V. itself shews that Ges. is right in saying, that en- 
phsh and lb are used as equivalents.] 

1 Sam. 2 : 35 ; Heb. And eqmti [causative form of the verb 
qmn'\, I will cause to rise, I, to, me priest faithful, as according to 
lb of me II yea, or, and, according to en-phsh of me shall, or, will, 
do : The Gr. gives Jcardia and psuche for lb and en-phsh : Lat., cor 
and anima: Ital., according to my cuore, e, and, or, yea, according 
to my anima : Douay, And I will raise me up a faithful priest, who 
shall do according to my heart, and my soul : E. V., And I will 
raise me up a faithful priest (that) shall do according to (that) 
which (is) in mine heart and in my mind: [giving mind for the 
Ital., a7%ima, Douay, soi^/, Lat., anima, Q^x., psuche?^ 

1 Sam. 7:3; Heb., ... if in, or, with, all lb of you you turn 
to Jehovah, . . . and prepare lb of you to Jehovah, 

1 Sam. 17 : 55; Heb., . . . chay, breatheth, or, liveth, en-phsh of 
thee : [omitted in my copy of the Greek] : Lat., anima : Ital., (As) 
liveth thy anima: Douay, As thy soul liveth: E. Y., As thy soul 
liveth, [i. e., as thou livest ; Ave say, as sure as you live]. 

1 Sam. 18: 1 ; Heb., ... u, that, en-phsh of Jonathan nqshre 
[from the verb qshrl, was bound up b, with, en-phsh of David, and 
loved him Jonathan as en-phsh of him, [i. e., as himself. The same 
verb qshr is used in Gen. 44 : 30, where the Heb. is, as en-phsh of 
him qshure, is bound up b, with, en-phsh of him. In that verse the 
Douay and the E. Y. give life for each en-phsh, though the Lat. 
and the Ital. there give anima, and the Gr. psuche. Turn to that 
verse, before given. Ges., under qshr, cites Gen. 44 : 30, "is bound 
up with;" citing also 1 Sam. 18 : 1.] 

1 Sam. 18:3; Heb., u. But, cut, or, divided, Jonathan and David 
brit, covenant [a covenant], for he loved him as en-phsh of him, 
[i. e., as himself The verb hrt, to cut, is used, because, in making 
a covenant, it was customary to kill and divide a victim : see Ges., 
under ^t^]. My copy of the Greek omits this verse : Lat., But en- 
tered into ... a covenant, for he loved him as his anima : Douay, 
And . . . made a covenant, for he loved him as his own soid: Ital., 



THEOLOGY OF THE BIBLE. 



79 



as his anima: E. V., as his own soul. [In Matt. 19 : 19, we have 
Gr., thou shalt love the neighbour of thee as thyself.] 

1 Sam. 19:5; Heb., And he put en-phsh of him in hand of him : 
Gr., the psuche of him : Lat., his anima : Douay, Ital., and E. V., 
his life. 

1 Sam. 19 : 11 ; Heb., ... if thou save not en-phsh of thee : Gr., 
iho, psuche of thee : Lat. and Douay, thyself: Ital. and E. V., thy 
life. 

1 Sam. 20 : 1 ; Heb., . . . that he seeketh en-phsh of me : Gr., the 
psuche of me : Lat., my anima : Ital., seeketh (to take of me) the 
life : Douay, and E. V., that he seeketh my life. 

] Sam. 20 : 3 ; Heb., . . . liveth en-phsh of thee : Ital., (as) thy 
anima liveth : E. V., (as) thy soul liveth. 

1 Sam. 20 : 6, and 17, the same. 

1 Sam. 22 : 2 ; Heb., . . . and every aish, man, bitter of en- 
phsh: Gr., . . . feeling anguish in psuche: Lat., in hittQv mind: 
Douay, under affliction o^-"mind: Ital., in bitterness of mind : E. V., 
[simply] discontented^ 22 : 13, E. V., . . . against me to lie in wait, 

1 Sam. 22 : 18 ; Heb., . . . and killed in that day eighty and five 
aish^ men : E. V., persons^ [the word so often given by the Ital. and 
the E. Y., where the Heb. is en-phsh^ Gr.,^swcA5.] 

1 Sam. 22 : 22 ; Heb., . . . tell to Saul, I have been cause of to 
every en-phsh of house of father of thee : Gr., I am culpable of the 
psuchon of house of the father of thee ; Lat., I am obnoxious of all 
the anhnas of thy father: Douay, I have been the occasion of (the 
death) of all the souls of thy father's house : Ital., I am been cause 
of (the death) of all those of the family of thy father: E. V., I have 
occasioned (the death) of all the persons of thy father's house. 

1 Sam. 22 : 23 ; Heb., . . . for, who will seek for en-phsh of me, 
will seek for en-phsh of thee: Gr., psuche^ twice: Lat., anima., 
twice : Ital., who will seek to take away to me the life., will seek also 
to take away it to thee : Douay, for he that seeketh my life seeketh 
thy life also : E. Y., for he that seeketh my life seeketh thy life. 

1 Sam. 23 : 15; Heb., ... to seek en-phsh of him: Gr., to seek 
David: Lat., his anima: Douay, Ital. and E. Y., his life. 

1 Sam. 23 : 20 ; Heb., ... at every desire of en-phsh of thee, [i. e., 
at every breathing after of thee] : Gr., every which to psuche of 
thee: Lat., as hath desired thy anima: Douay, as thy soul hath 
desired : Ital., at every thy Dolonta, will, desire : E. Y., according 
to all the desire of thy soul. 

1 Sam. 24: 11 ; Heb., v. 12, ... i^, but, thou tsde., liest in wait^ 



so 



THEOLOGY OF THE BIBLE. 



for en-phsh of me to take it. (Ges., under tsde, for tsde en-phsh, 
gives, to lie in wait for life^ citing this verse.) [In 22 : 13, above 
given, the Heb. is, to lie in wait against me] : Tbe Gr. in 24: 12, 
E. v., V. 11, has, Jca% but, thou tiest, or, bindest, the 2^8uche of me 
to take it : Lat., but thou liest in wait for my anima^ that thou 
mayest take it away : Douay, but thou liest in wait for my life, to 
take it away : Ital., and yet thou goest to hunting of the my life, 
to take it : E. Y., v. 11, yet thou huntest my soul to take it. 

1 Sam. 25 : 26 ; Heb., . . . liveth en-phsh of thee, . . . thee, thy- 
self: Gr., liveth the of thee : Lat., liveth thy anima : Douay, 
and thy soul liveth : Ital., and thy anima liveth: E. Y., and (as) 
thy soul liveth. 

1 Sam. 26 : 20; Heb., . . . for is gone out, or, come forth. King 
of Israel to seek for flea one, as when is pursued that partridge on 
mountains: Gr., ... to ^Qok psuche of me, [for, the Heb. / that 
being the meaning] : Lat., to seek flea one, as, &c. : Ital., is gone 
out to seek una, one, flea, as, &c. : Douay; is come out to seek a flea, 
as the partridge is hunted in the mountains. See E. Y. 

1 Sam. 26 : 21 ; Heb., . . . instead of that, precious en-phsh of 
me in eyes of thee this day : Gr., on account that respected, or, es- 
teemed, ^952^c7i5 of me in eyes of thee: Lat., because precious has 
been my anima in thy eyes : Ital., since my anima to thee is this 
day been precious : Douay, because my life hath been precious in 
thy eyes this day : E. Y., because my soul was precious in thine 
eyes this day. 

1 Sam. 26 : 2-1 ; Heb. And lo, as valued highly en-phsh of thee 
this day in eyes of me, so let be valued highly en-phsh of me in 
eyes of Jehovah, and itsl [from ntsX\ let him snatch, pull away, de- 
liver me — [we have had the same verb used with enphsh of me] 
from every adversary : The Gr. has, first, the psuche of thee, and, 
next, the psuche of me: Lat., thy anima, . . . my anima: Ital., 
thy life . . ., my life : Douay, And as thy life hath been much set 
by this day in my eyes, so let my Ufe be much set by in the eyes 
of the Lord, and let him deliver me from all distress. See E. Y., . . 
thy life ... my life. 

1 Sam. 28 : 9 ; Heb., . . , u, and, or, then, why laying thou snare 
for en-phsh of me to kill me ? Gr., for the p>siiche of me to kill it ? 
Lat., for my anima, that I may be killed ? Douay, why then dost 
thou lay a snare for my life to cause me to be put to death ? Ital., 
a snare for my life, to cause me to die ? E. Y., a snare for my life, 
to cause me to die ? 



THEOLOGY OF THE BEBLE. 



81 



1 Sam. 28 : 21 ; Heb., ... I have put en-phsh of me in hand of 
me: Gr., psuche of me: Lat., my anima : Ital., I have put my 
life at risk : Douay and E. V., I have put my life in my hand. 

1 Sam. 30:6; Heb., . . . for, bitter, en-phsh of all that people, 
aish, man, [for every man] on account of son of him, &c. : Gr., for, 
greatly anguished, or, grieved, psuche^ breath [for, feelings] of, &c. : 
Lat., bitter was anima of every one concerning his sons, &c. : Dou- 
ay, for the soul of every man was bitterly grieved for, &c. : Ital., 
for all the people was in bitterness of mindy each for, &c. : E. V., 
because the soul of all the people was grieved, &c. 



2 SAMUEL. 

2 Sam. 1:9; Heb., ... for hath seized me that giddiness, or, ver- 
tigo, 7a, that, or, while, all as yet en-phsh of me in me : Gr., for hath 
seized me darkness frightful, hoti, that, or, as, all the ^m«cAe, breath, 
of me in me : Lat., et, even, as yet, or, while, my anima in me (is) : 
Douay, for anguish is come upon me, and as yet my whole life is 
in me : Ital., and all my life (is) also in me : E. V., for anguish is 
come upon me, because my life (is) yet whole in me. 

2 Sam. 3 : 21 ; Heb., ... so that, thou mayest reign b, in, all 
which desire th en-phsh of thee: Gr., the psuche of thee : Lat., in all 
[things] as desireth thy anima : Douay, over all as thy soul de- 
sireth : Ital., entirely at thy uolonta^ will, desire : E. V., over all 
that thine heart desireth. [Here again, the E. Y. has heart where 
the Lat. has anima^ the Douay, soul^ the Gr., psuche, the Heb., 
en-phsh.l 

2 Sam. 4:8; Heb., . . . who sought en-phsh of thee : Gr., the 
•psuche of thee: Lat., thy anima Ital., to take away thy life : Dou- 
ay, who sought thy life : E. V., which sought thy life. 

2 Sam. 4:9; Heb., . . . liveth Jehovah, who hath loosed, or, 
delivered, en-phsh of me [i. e., ?ne] from every adversary, or, out 
of every distress : Gr., the psuche of me : Lat., who hath plucked 
my anima out of every angustia, narrowness, perplexity, distress : 
Ital., who hath recovered my anima out of every tribulation : 
Douay, who hath delivered my soul out of all distress : E. Y., who 
hath redeemed my soul out of all adversity. 
6 



82 



THEOLOGY OF THE BIBLE. 



2 Sam. 5:8; Heb., . . . and smite . . . and those passers over, 
and those watchers, hating en-phsh of David [i. e., who hate David] ; 
for thus had said watcher and passer over, not shall he enter into this 
house : Gr., those halting, and those dark, or, obscure, and those 
hating the psiichm [accusative] of David : Lat., those secret, or, 
unseen, and halting, hating animam [accusative] of David : Douay, 
and take aAvay the blind and the lame that hated the soul of David : 
Ital., those dark and slow, the which the anima of David hated, 
(sliall be captain) : E. Y., the lame and the blind, (that are) hated 
of David's soul, (he shall be chief and captain.) Geddes renders 
this verse thus : Whosoever shall, the first, reach the summit (of 
the citadel) and smite the Jebusite sentinels and patrols, who hold 
David in such contempt, (because the sentinels and patrols had 
said : In hither thou shalt not come), he shall be chief captain. In 
a note he says : " sentinels and patrols, I take to be the true mean- 
ing of the words commonly rendered the blind, and the lame. The 
rest of the passage, which is confessedly very difficult, I have en- 
deavoured to make intelligible, by inserting the necessary supple- 
ments from Chronicles, where the same history is told in a clear, 
though more concise manner." He refers us to 1 Chron. 11: 6. 
He gives, sentinels and patrols, in 2 Sam. 6 : 6, also, referring to 
1 Chron. 11: 6. [The Heb. words, passers over, and the Greek 
v/ord, halting, are quite appropriate to sentinels. They pass over 
a space and halt, and pass back over the same space, and halt, and 
repeat this. And the Heb. word, watchers, Gr., dark, or obscure, 
are not inappropriate for patrols]. 

2 Sam. 11 : 11 ; Heb., . . . livest thou, w, yea, liveth en-plish of 
thee, if I will do that thing : The Greek gives only, pos^ how ? liv- 
eth Xh^pmclie of thee, if I will do that thing : Lat., jt?er, for, or, by, 
thy life, eif, even, for, or, by, the life of thy anima^ I vv^ill not do this 
thing : Douay, By thy welfare and by the welfare of thy soul, I 
will not do this thing : Ital., (as) thou livest, yea, or, and, (as) 
thy anima liveth, I will not do questa, this, or, that, thing : See 
E. V. 

2 Sam. 14 : 7 ; Heb., . . . that, we may kill him for, or, on ac- 
count of, en-phsh of brother of him whom he killed: Gr,, anti^ over 
against, in exchange for, the psuche of the brother of him : Lat., 
jt?ro, for, instead of, anima of his brother : Douay, Ital., and E. V., 
for the life of his brother. 

2 Sam. 14 : 14 ; Heb., . . . and not hath respect to God en-phsh: 
Gr., psuche : Lat., nor Avishes, or, desires, God perire [from^ereo], 



THEOLOGY OF THE BIBLE. 



83 



to be anniMlated, cut off', to perish, animam : Douay, neither will 
God have a souHo perish : Ital., and God not hath respect to (any) 
person: E. V., neither doth God respect (any) ^:)ers07z ; 

2 Sam. 14: 19; Heb., . . . WxQXh en-phsh of thee: Gr., the psuche 
of thee : Lat., per, for, or, by, the life of thy anima: Douay, by the 
health of thy soul: Ital., (as) thy anima liveth: E. Y., (As) thy 
soul liveth. 

2 Sam. 16 : 11 ; Heb., . . . seeketh en-phsh of me : Gr., iho, psuche 
of me : Lat., my anima : Ital., seeketh (to take away) to me the 
life: Douay and E. V., seeketh my life. 

2 Sam. 16: 14; Heb., And came that king, and all that 
people which with him, to Oiphim, u, and, ien-phsh [future of 
the verb en-phsli, converted into the preterite by the u preced- 
ing], took breath there: (i. e., says Ges., under the verb en-phsh^ 
refreshed themselves there, citing this verse, and Exod. 23: 12; 
31: 17.) The Greek in 2 Sam. 16: 14 is, and anepsuxan, [com- 
pounded of ana, again, back again, thoroughly, and psucho, to 
breathe,] breathed again, back again, breathed thoroughly, there : 
(Donnegan defines anapsucho, to recover breath) : Lat., and were 
refreshed there : Ital., . . . with him, arrived (there) all wearied ; 
and there took breath : Douay, with him came weary, and refresh- 
ed themselves there : E. V., the same. [Where ? The name of a 
place is required in the verse. The Heb. has the word oiphim : I 
have put a capital O in the word : the Heb. does not use what we 
call capital letters. Oiphim was taken by the Hebrew translators 
into Greek to be the plural of the adjective o^j!97^e, wearied out ; and 
they give for it the Greek word signifymg wearied out ; and the 
Lat. followed the Greek, and the Douay, Ital., and E. Y. followed. 
Geddes gives, . . . being come to Aiphim, refreshed themselves 
there : and in the margin to the E. Y., we have, " came to Aje- 
phim." — Editor. The Hebrew o, in some positions, is sounded a 
by some. I will take occasion, under the word spirit, to inform the 
reader who Geddes was.] 

2 Sam. 17: 8; Heb., . . . bitter of en-phsh: Gr., very bitter in 
psuche : Lat., in bitter mind: Douay, bitter in their minds : Ital., 
and they have the minds exasperated : E. Y., and they (be) chafed 
in their minds. 

2 Sam. 18: 13; Heb., . .. en-phsh: Gw, psuche: Lat., anima: 
Douay, Ital., and E. Y., life. 

2 Sam. 19: 6 ; Heb., . . . en-phsh of thee, and en-phsh of sons of 
thee, . . . and en-phsh of wives of thee, and en-phsh of concubines 



84 



THEOLOGY OF THE BIBLE. 



of thee: The Greek makes psuche, twice, answer: Lat., v. 5, ani- 
mam, four times : Ital., v. 5, makes life^ once, answer: Donay, v, 5, 
Ufe^ first, and lives, three times : E. V., v. 5, the same. 

2 Sam. 23: 17; Heb., . . . en-phshut [plural of e9i-phsh']: Gr., 
psuche in the plural : Lat., genitive plural of anima : Douay, the 
peril of their lives : Ital., at risk of their life : E. Y., in jeopardy of 
their lives. 



I KINGS. 

1 Kings 1 : 12; Heb., en-phsh twice: Gr., ^swcAe twice: Lat., 
anima: Douay, Ital., and E. V., life twice. 

1 Kings 1:29; Heb., . . . who has delivered en-phsh of me from 
every adversary of her : Gr., the psuche of me out of every distress : 
Lat., my anima: Ital., that hath recovered my anima from every 
tribulation : Douay, who hath delivered my soul out of all distress ; 
E. v., that hath redeemed my soul out of all distress. 

1 Kings 2:4; Heb., ... 6 truth, 5 all Xb of them, yea, h all en- 
phsh of them : Gr., in truth, in whole Jcardia of them, [using Jcar- 
dia only, shewing that the Hebrews who translated into Greek used 
that single word as equivalent to the cumulated words in the Heb.] 
The Lat., gives, cor, and anima: Ital., with all their cuore, e with 
all their anima : Douay, and E. Y., with all their heart, and with 
all their soul. 

1 Kings 2 : 23 ; Heb., en-phsh : Gr., psuche : Lat., anima : 
Douay, Ital., and E. Y., life. 

1 Kings 3:6; Heb., . . . walked before thee h truth, yea, or, and, 
h straightness, yea, or, and, h uprightness of lb : [An accumulation 
of words of like import, and equivalent to lb and en-phsh, &c.] 

1 Kings 8 : 23 ; Heb., . . . that walk before thee h all lb of them : 
[using the single word lb as equivalent to the cumulated words 
so often given.] 

1 Kings 8 : 48 ; Heb., h all lb of them, u b all en-phdh of them, 
1 Kings 8:61; Heb. And let be lb of you whole, sound, with 
Jehovah, 

1 Kings 9:1; Heb., ... all the desire of Solomon which he de- 
sired to do. [We have the same expressed by en-phsh.^ 

1 Kings 9:4; Heb., ... as walked David, in whole, upright lb, 



• THEOLOGY OF THE BIBLE. 85 

II in straightness, (figuratively, says Ges., for, what is right, that 
which is just and meet.) 

1 Kings 11:2; Heb., . . . surely they will turn lb of you after 
gods of them ; on those was glued Solomon in ahehe^ love. [A noun 
from the verb aheb^ to breathe after, desii-e.] 

1 Kings 11 : 25 ; Heb., . . . and he abhorred Israel. 

1 Kings 11 : 37 ; Heb., . . . thou shalt reign in all that desireth 
en-phsh of thee. [See 9 : 1.] 

1 Kings 13 : 7 ; Heb., . . . and refresh thyself: 14 : 8 ; Heb., . . 
David, who walked after me h all lb of him, 

1 Kings 15 : 3 ; Heb., . . . and not was lb of him shim, whole, 
sound, with Jehovah, 

1 Kings 15: 29; Heb., ... he left not any nshme: Gr., pnoe: 
Lat., anima : Douay, he left not so much as one soul: Ital., he left 
not in life any anima vivente, [The same two words used by the 
Ital. in Gen. 1 : 30, and 2 : 7] : E. Y., he left not any that 
breathed. 

1 Kings 17 : 17 ; Heb., . . . and became the disease of him pres- 
sing exceedingly, until not was left in him nshme, [the word for 
which the Lat. gives anima, and the Douay soul, in 15 : 29] : Gr., 
p9ieuma, [the Greek gives pnoe for the same Heb. word, in 15 : 29] : 
Lat., halitus, breath : Ital., so that he spiro, expired, [i. e., breathed 
out, wholly out, from the Ital. verb spirare, to breathe: and the 
Ital. noun spirito is from this verb spirarel : Douay, so that there 
was no breath left in him : E. V., the same. [A comparison of this 
verse with 15 : 29 shews the meaning of the Lat. anima, Douay, 
soul, Ital., spirito, Gr., pnoe, and psuche and pneuma, Heb., nshme, 
which, as we have seen, is equivalent to en-phsh, and the Heb. ru- 
ach, to be breath ; and see 1 Kings 21 : 5, given in its place.] 

1 Kings 17 : 21 ; Heb., let return now en-phsh of this child into 
qrb, entrails, of him: Gr., ih^ psuche of this child into him: Lat., 
anima of his child into viscera, the enti'ails, of him : Douay, the 
soul of this child into his body : Ital., the anima of this child into 
him : E. V., let this child's soul come into him again. 

1 Kings 17 : 22 ; Heb., . . . and returned en-phsh, breath, of this 
child into qrb, entrails, of him, and he breathed again. The Greek 
gives here, simply. And it was so, and uttered a loud cry the child : 
Lat., and returned anima of the child into the inward parts of him, 
and he lived again : Douay, and the soul of the child returned into 
him, and he revived, [i. e., lived again] : Ital., and the anima of the 
child returned into him, and he lived again : E. V., and the soul of 



86 



THEOLOGY OF THE BIBLE. 



the child came into him again, and he revived. [We thus see, that 
one can't live without en-phsh : we know that one can't live with- 
out hreath. But orthodoxy says, that breath, and what it calls the 
soul, are dilFerent things. Why, then, can't breath remain and keep 
one alive after his orthodox soul has left him ? Surely Scott could 
not object to this ; for he says the man had breath, and was alive, 
before the orthodox soul was put into him : of course he might 
breathe and live after it left him. Perhaps Scott would liave ac- 
counted in this w^ay for the fact that we have so many soulless peo- 
ple in the world.] 

1 Kings 19: 2; Heb., en-phsh, twice: Gr., psuche^ twice: 
Lat., anima^ twice : Ital., person^ twice : Douay, and E. Y., life^ 
twice. 

1 Kings 19:3; Heb., . . . and went at en-plisli of him : Gr., ac- 
cording to \hQ psuche of him: Lat., whithersoever voluntas, will, 
desire, inclined him: Douay, whithersoever he had a mind: Ital., 
and went for (to save) his life : E. V., and went for his life. 

1 Kings 19: 4; Heb., ... he desired en-plisli of him to die, 
(Ges., under slial, gives for the Heb. here, " he desired death for 
himself," citing this verse,) and he said, l^ow, Jehovah, take away 
en-pJish, breath, of me. (Ges., under Iqh, gives, for these last Heb. 
words, "take away my life," citing Ps. 31 : 14.) [E. V., v. 13, where 
the Heb. word is en-phsJi] : The Gr., in 1 Kings 19 : 4, has psuchl 
tAvice: Lat., anima, twice : Douay, soul tv/ice : Ital., he begged in 
himself to die, . . . take, besides, now my anima: E. Y., he request- 
ed for himself, that he might die, . . . take away my life. [To take 
away en-phsh, the breath, is to take away Ufe^ 

1 Kings 19 : 14 ; Heb. . . . they seek en-phsh of me to take it 
away : Gr., t}iQ psuche of me: Lat. my anima: Douay, Ital., and 
E. Y, my life. 

1 Kings 20 : 31 ; Heb., . . . whether not he will let breathe, keep 
alive, en-phsh of thee : Gr., whether somehow, or, if perhaps, zoogo- 
nesei, he will engender, or produce, or, keep alive, psiichas of 
us : Lat., perhaps he will save our a7iimas : Douay, perhaps he will 
save our lives : Ital., perhaps he v/ill save thy Ife : E. Y., perad- 
venture he Avill save thy life. 

1 Kings 20 : 32 ; Heb., ... let breathe now enphshoi me: Gr., 
the psuche of us : \zis is often used for me in Scripture ; and in former 
times we used to hear from the pulpit we ; now it is Z] : Lat., my 
a7iima: Douay, let me have my Ife: Ital., that I may live : E. Y., 
let me live. 



% 



THEOLOGY OF THE BIBLE. 



87 



1 Kings 20 : 39 ; Heb., . . shall be en-phsh of thee for en-phsh of 
him : Gr., the psuche of thee for the psuche of him : Lat., thy anima 
for anima of him : Ital., thy person shall be for Ms: Douay, thy 
life shall be for his life: E. Y., then shall thy life be for his life. 

1 Kings 20 : 42 ; Heb., . . . shall be en-phsh of thee for en-phsh 
of him : Gr., the same, with psuche twice : Lat., thy anima for a^ii- 
ma of him : Ital., thy person shall be for his : Douay, thy life shall 
be for his life : E. V., thy life shall go for his life. 

1 Kings 21 : 5; Heb., . . . what this? rii-ach, the breath, the 
breathing, of thee, sre, sad : Gr., why the pneuma of thee tetarag- 
menon^ disturbed, disordered, thrown into confusion, troubled, per- 
turbed, vexed, &c. ? Lat., whence is thy anima made sad ? Douay, 
What is the matter that thy soul is so grieved ? Ital., What matter 
(is) this, that thou art (so) conturhato^ disturbed, vexed, thrown 
into confusion, in the spirito ? E.Y., why is thy spirit so sad? [Here, 
for the Heb. ru-ach, Gr., pneuma, the Lat. gives anima ; the Dou- 
ay, soul, the same they give for the Heb. en-phsh, Gi\, psuche / and 
the Ital. here gives spirito, and the E. V., spirit ; shewing as be- 
fore said, and as is shewn throughout the Bible, that the Hebrew 
words en-phsh, nshme, and ru-cich, all mean the same, namely, 
breath ; and that the Greek words psuche, pnoe, and pneuma^ the 
words used for those Hebrew words, mean the same thing, namely, 
breath, and that the Lat. words used for them, anima, spiritus, ha- 
litus, all mean the same, namely, breath ; and that the Ital. words 
used for them, anima, spirito, and alito, all mean the same, namely, 
breath. 

The E. Y., with the aid of a thorough inspiration in the nursery, 
of the dogma, the immortal soul, immortal spirit, is much better 
calculated to hold the mind through after life in a state of unin- 
quiring faith in that tenet, than either of the Romish versions. The 
Ecclesiastics who gave us the E. Y. were so infected with that doc- 
trine, that they were, manifestly, studious to avoid being betrayed 
into renderings which would expose it to overthrow. Before Ged- 
des's translation of the first eight books of the Bible was brought 
to me, (which was not till after I had given my whole course of 
public readings,) I had said, publicly, in homely j)hrase, that the 
E. Y. was worse than either of the Romish versions. I was glad 
to find Geddes declaring its inferiority, and saying, that " James's 
translators did little more than copy the Geneva version. Buck, m 
Ms Theological Dictionary, says, "The Calvinists likewise have 
their Italian Bibles. There is one of John Diodati in 1607 and 



88 



THEOLOGY OF THE BIBLE. 



1641." And he also says, "John Diodati likewise published a 
French Bible at Geneva in 1644." The Italian version I am using 
is the version of this Diodati, an Italian Romanist. His French ver- 
sion, the Geneva version, was, of course, taken from his Ital. version. 
The reader has already had many proofs of the correctness of Ged- 
des's remark. He will have more as we proceed. But if any man 
who can rid his mind of prepossession will read carefully the E. V. 
with a view to ascertain whether such a tenet is taught even in 
that, he must be wanting in discrimination and comparison if he 
be not satisfied that no such doctrine is there. 



2 KIISTGS. 

2 Kings 1 : 13; Heb., en-phsh, twice : Gr., psuche, twice : Lat., 
anima, twice : Douay, life, lives : Ital., life, twice : E. V., life, twice. 

2 Kings 1 : 14; Heb., en-phsh: Qv., psuche : Lat., anima: Dou- 
ay, Ital., and E. V., life. 

2 Kings 2:2; Heb., .... breathe th en-phsh of thee, [for, livest 
thou,]: Gv., psuche: Lat., anima: Ital., (as) thy anima liveth: 
Douay, and E. V., (as) thy soul liveth. 

2 Kings 2:6; Heb., Gr., Lat., Ital., Douay, and E. V., as in c. 
2:2. 

2 Kings 4 : 30 ; The same. 

2 Kings 4 : 34, 35 ; E. V., and put his mouth upon his [the 
child's] mouth, [i. e-., he breathed into the child's mouth,] v. 35, and 
the child sneezed, [see 1 Kings 17 : 21, 22 : It was en-phsh, breath, 
that returned into the child's entrails]. 

2 Kings 6 : 10; E. V., and saved himself 

2 Kings 6 : 11 ; Heb., so that was agitated ^5— the heart, soul, 
mind, feelings, of the king: For Tb here, the Gr. gives ^sz^cAe, [the 
same word it uses for en-phsh / and psiiche is the word for which 
the Lat. and Ital. so often give, anima, for which the Douay and 
E. V. so often give soul ; shewing that Ih is equivalent to en-phsh, 
psiiche, anima, soul. And we often have en-phsh, Gr., psuche, ru- 
a ch, Gi\^ pneuma, Lat., spiritus,lt2l., spirito, Douay, and E. V., 
soul, spirit, troubled, perturbed, agitated : all meaning breath] : 
The Lat., in 6 : 11, has, cor ; Ital., cuore ; Douay, and E. V., heart: 
7 : 4 ; E. Y., if they save us alive. 



THEOLOGY OF THE BIBLE. 



89 



2 Kings 7:7; Heb., en-phsh: Gi\, psuche : Lat., animas : Don- 
ay, to save their lives : Ital., fled (hither and thither) according to 
pleasure of each : E. Y., and fled for their life. 

2 Kings 8:1; Heb., that woman of whom he had caused to 
breathe again the son: Gr., reanimated; Lat., of whom to live he 
had caused the son : Ital., that woman whose son he had returned 
into life: Donay, and E. Y., whose son he had restored to life, 
[equivalent to the Heb. in 1 Kings 17 : 21 and 22, the en-phsh into 
the entrails of him.] 

2 Kings 8:5; Heb. And it occurred he telling the king that he 
had caused to breathe, live, that m% dead, that lo, that woman of 
whom he had caused to breathe son of her, cried out : Gr., had reani- 
mated, rekindled, son lying dead : [For the Lat., I give the Douay], 
telling the king how he had raised one dead to life, the woman ap- 
peared, whose son he had restored to life, crying to the king : Ital., 
how he had restored to life one dead, behold, the woman whose son 
(Elisha) had restored to life, &c. : E.Y., how he had restored a dead 
body to life, that, behold, the woman whose son he had restored to 
life, &c. [What did our translators gain for their orthodox theory 
by inserting the word body : they were immediately obliged to say, 
whose son he had restored to life. We have had dead body in the 
E. Y. in several places where the Heb. is, dead en-phsh.l 

2 Kings 9: 15; Heb., if it be en-phsh^ breath, desire, of you: 
Gr., 2?sicc7ie: Lat., and Douay, if it please you: Ital., and E. Y., if 
it be your mind, 

2 Kings 10: 6 ; Heb., seventy men: Douay, 70 men : Ital., and 
E. Y., 70 persons^ [the same word the Ital. and E. Y. often give for 
en-phsh'\ : 10: 7, the same. 

S Kings 10 : 14 ; Heb., And he said, take them chay-im breathing. 
And they took them chay-im^ breathiug ; and slew them, and not 
left man of them, [equivalent to, not left nshme, en-phsh^ psuehl of 
them; E. Y., any that breathed, before given.] 

2 Kings 10 : 24 ; Heb., en-phsh^ twice : Gr., psuche, twice : Lat., 
anima, twice : Douay, Ital., and E. Y., life, twice. 

2 Kings 12:4; The Heb. gives, first, man, and then, en-phsh : 
The Gr. gives man for each of the Heb. words : The Lat. gives ani- 
ma where the Heb. has en-phsh ; and the Douay gives sovl: The 
Ital. gives, first, persons, and then, eve7y one : The E. Y. gives, 
first, every one, and then, any man's. 

2 Kings 13 : 21 ; Heb., . . . ichay, he breathed again, for he lived 
again : Gr., the same : Lat., recovered life : Douay, he came to 



90 



THEOLOGY OF THE BIBLE. 



life : Ital., he returned to life : E. Y., he revived, [i. e., lived again: 
said of a dead man in his grave. Did his orthodox soul come back 
into him for the occasion ?] 

2 Kings 14 : 10 ; Heb., and hath lifted up thee Ih of thee : (Ges., 
under nsha^ renders, " thy heart has lifted thee up," i. e., says he, 
thou liftest thyself up, thou art proud). [We have the same verb 
used vs^ith en-phsJi^ and v^ith ru-ach.'] 

2 Kings 19 : 35 ; Heb., all of them phgrim mtim [plural of phgr 
mt,] carcases dead. [The noun phgr is from the verb phgr, defined, 
to be exhausted ; and Ges. defines the noun phgr, a carcase, dead 
body, whether of man or of beasts, citing Gen. 15 : 11 ; 1 Sam. 17 : 46 ; 
Isai. 14 : 19 ; and frequently, says he. Once, says he, with the ad- 
dition of mt, citing Isai. 37 : 36 : And, metaphorically says he, car- 
cases of your idols, citing Lev. 26 : 29 : the E. V. is, v. 30. This 
verse, 2 Kings 19 : 35, is another instance where mt is used in ad- 
dition to phgr.} 

2 Kings 20 : 3 ; Heb., how etelJc [the reflex form of elJc] I have 
conducted myself before thee b truth, u b lb, [equivalent to en-phsh'} 
whole, sound. 

2 Kings 22 : 19; Heb., Because tender, soft, lb of thee, and 
thou hast depressed, lowered, thyself before Jehovah, [we have, de- 
press en-phsh of thee, for, fast, and we have the same with ru-ach: 
to depress en-phsh, the breath, and depress ru-ach, the breath, is 
used for, to humble one's self.] 

2 Kings 23 : 3 ; Heb., to walk after Jehovah, . . .b oXllb ub all 
en-phsh, [see Deut. 4 : 29]. 

2 Kings 23 : 25 ; Heb., And like him not was, existed, before 
him king who shbal, turned himself, to Jehovah, b all lb of him u b 
all en-phsh of him u b all strength of him. (Ges., under shub, the 
verb used here, says that shub followed by al, as it is here, is, to 
turn one's self to any person or thing, as, to Jehovah, citing several 
texts.) [As to the cumulated words, see Deut. 4 : 29.] 



1 CHROmCLES. 

1 Chron. 5 : 21 ; Heb., And they brought back the cattle of 
them : camels 50,000, . . . and en-phsh adm, breaths of men [for, 
men, J 100,000 : Gv., psuchas andron, breaths of men: Lat. animas 
hominum, breaths of men : Ital., anime umane, breaths (Graglia, 



THEOLOGY OF THE BIBLE. 



91 



souls) human: Douay, and of men 100,000 souls: E. Y., and of 
men 100,000. 

1 Chron. 10: 4; Heb., draw sword of thee and pierce through 
me with it ; [we have en-phsh pierced through.] 

1 Chron. 11 : 17 ; Heb., and longed David, [we have en-phsh of 
them longed.] 

1 Chron. 11: 19; Heb., . . . blood of those sacrificing en-phsh 
of them ? for at en-phsh of them it they brought : Gr., psuche, twice : 
Lat., with danger of their animas^ [using anima but once] : Douay, 
with the danger of their lives, [using lives but once] : Ital., at risk 
of their lifef for . . . at risk of their life: E. V"., that have put 
their lives in jeopardy ? for with (the jeopardy of) their lives they 
brought it. 

1 Chron. 12 : 19 ; Heb., saying, at heads of us, &c., [heads here, 
is equivalent to en-phsh in 11 : 19]: Ital., at (risk of) our heads: 
E. v., to (the jeopardy of our) heads. 

1 Chron. 12 : 33 ; Heb., ... in not lb and lb [i. e., they were of 
one Ibl : Ital., from cuore sincere : Douay, with no double heart : 
E. v., (they were) not of double heart. 

1 Chron. 12 : 38 ; Heb., . . . b lb whole, sound, . . oilb one : The 
Gr. giYQ,^ psuche for each lb ; [shewing that the Hebrew translators 
into Greek used psuche as equivalent to lb ; and so says Gesenius ; 
and so the Heb. Scriptures plainly shew] : The Lat. gives cor 
perfect, and, of one cor : Ital. gives cuore entire, and of the same 
mind, [the word it often gives where the Heb. is en-phsK\ : Douay, 
with a perfect heart, (were) of one heart : E. V., the same. 

1 Chron. 15: 29 ; Heb., . . . she despised him in lb of her: Gr., 
in the psuche of her : Lat., cor : Ital., cuore : Douay, she despised 
him in lier heart : E. V., the same. 

1 Chron. 17 : 2; Heb., ... do all which on, or, in, lb of thee: 
Gr., on, or, in, the psuche of thee: Lat., cor: Ital., cuore: Douay, 
Do all that (is) in thine heart : E. V., the same. 

1 Chron. 17: 19; Heb., Jehovah, because of servant of thee, 
and according to lb of thee, thou hast, &g. 

1 Chron. 22: 7; Heb., lb: Gr., psuche: Lat., desire: Douay, 
desire: Ital., cuore: E. V., mind: [mind used in the sense of de- 
sire is equivalent to lb and to en-phsh, and to the Gr. psuche, used 
both for lb and for en-phsh / but mind in its ordinary use, for which 
the Gr. uses dianoia, has a difierent sense.] 

1 Chron. 22 : 19 ; Heb., Now give lb of you u en-phsh of you to 
seek to Jehovah: Gr., Jmrdia, psuche: Lat., cor, anima: Ital., 



92 



THEOLOGY OF THE BIBLE. 



now, bring, persuade, induce, your cuore and your minds : Douay, 
give your hearts and your souls: E. Y., now set your heart and 
your soul to, &c. 

1 Chron. 28 : 9 ; Heb., . . . serve him h lb whole, sound, u h en- 
phsJi hphtse, desirous, ardent ; for, all Ihut [plural of Ih^ inquireth 
into, Jehovah, (for the two Hebrew words en-phsh hphtse, used here, 
Ges., under hphts, gives, a willing mind^ citing this verse) : Gr., 
and serve to him by means of kardia whole, entire, hai, jea, or, 
and, psuche eager, wishing ; [we see, that the Gr. uses psuche for 
lb and for en-phsh indifferently.] The Lat. gives, cor, and, mind 
desirous : Ital., of cuore entire, e, yea, or, and, of mind eager: Dou- 
ay, and serve him with a perfect heart and a willing mind : for the 
Lord searcheth all hearts : E. Y., same as the Douay. 

1 Chron. 29 : 9 ; u — So that rejoiced that people in shewing 
themselves eager, for b lb whole, sound, they shewed themselves 
eager to Jehovah. [Here the word lb expresses what is expressed 
in 28 : 9, by the two words lb and en-phsh.] 

1 Chron. 29 : IV ; Heb. And I know the God of me, that thou 
provest, triest, lb ; and uprightnesses, justices, [i. e., justnesses,] 
thou lookest at, art pleased with. (Ges., for mishur, the plural of 
which is used here, give-s, uprightness, justice, citing Ps. 45: 1; and 
Ps. 67 : 5, E. Y. V. 6, where the same word used as an adverb 
occurs, and for which he gives, justly.) [The verse proceeds] : I, 
out of straight heart, or, straightness of heart, of me, have shewed 
myself eager in all these ; 

1 Chron. 29: 18; Heb., Jehovah, God of Abraham, of Isaac, 
and of Israel [i. e., Jacob], fathers of us, keep safe this loiclm, to hid- 
den time, long, in perpetuity, in frame (metaphorically, says Ges., 
under ctsr, meditation, thought,) of purposes of lb of people of thee, 
u prepare lb of them to thee ; 

1 Chron. 29: 19; Heb., And to Solomon, son of me, give lb 
whole, sound, to observe precepts of thee, testimonies of thee, and 
ordinances of thee, and to works those all which I have turned to 
mind. [It is plain from what is before and here given, that the 
simple word lb comprehends all that is expressed by the cumulated 
words given in many places. And we see that Ges. could not do 
otherwise than define lb, the same as he defines en-phsh, and nshme, 
and rii-ach. And we see that the Gr. frequently gives for the Heb. 
lb its word psuche which it gives for en-phsh,] 



THEOLOGY OF THE BIBLE. 



93 



2 CHROIsriCLES. 

2 Chron. 1 : 11 ; Heb., en-phsli of enemies of thee : Q^r.^ pmcJie, : 
Lat., anima : Douay, lives : Ital. and E. Y., life. 

2 Chron. 6: 14; Heb., . . . servants of thee that walk before 
thee h all lb of them. [The single word Xb is used here] : Gr., har- 
dia : Lat., cor : Ital., ciwre : Douay, and E. Y., with all their 
hearts. 

2 Chron. 6 : 22 ; Heb. If sin aish, a man, 

2 Chron. 6 : 36; Heb., . . . for not adm, a man, who not sinneth, 

2 Chron. 6 : 38 ; Heb., And they return to thee b all lb of them, 
u h all en-phsh of them, 

2 Chron. 7 : 11 ; Heb., ... all that came upon lb of Solomon ; 
Gr., tl[iQ psuche of Solomon, 

2 Chron. 8:6; Heb., ... all hshq^ the desire, of Solomon which 
hshq^ he desired, to build: Gr., whatever eagerly desired Solomon 
according to the eager desire to build: [The Heb. and Greek here, 
are equivalent to Ih and psuche in 7 : 11] : The Lat. in 8 : 6, gives, 
whatever desked Solomon and set, appointed, he built : Douay, all 
that Solomon had a miiid, and designed, he built: The Ital. gives 
only, all that which he had desire to build : E. Y., all that Solomon 
desired to build. 

2 Chron. 9:1; Heb., lb: Gr., psuche: Lat. cor: Ital., cuore: 
Douay, and E. Y., heart. 

2 Chron. 15 : 12 ; Heb., ... to seek Jehovah, God of fathers of 
them, b all Ib^ u h all en-phsh of them : Gr., Icardia^ . . . psuche. 

2 Chron. 15 : 15 ; Heb., . . . for h all lb of them swore they, it b 
all rtsun, will, of them : [The two words lb and rtsim here, are equi- 
valent to the more frequently used words lb and en-phsh'] : The Gr. 
here has psuche for Ib^ and thelesis, will, for rtsim : The Lat. has 
cor, and, desire : The Douay has, heart, and will : The Ital. has, 
cuore, and, with all their alFection : E. Y., with all their heart, and, 
with their whole desire. 

2 Chron. 15 : 17; Heb., . . . ^3 of Asa was whole, sound, all days 
of him. 

2 Chron. 16:9; Heb., . . . lb sound, whole, to him. 

2 Chron. 19 : 3 ; Heb., . . . and hast made straight lb of thee, to 
serve God: Gr., the Jcardia of thee. 

2 Chron. 19 : 7 ; Heb., . . . for, not, with Jehovah, God of us, . . 
respect effaces [for, persons]: Gr., prosopon, face. 



9tl: 



THEOLOGY OF THE BIBLE. 



2 Chron. 19 ; 9 ; Heb., ... 5 fear of Jehovah, h faithfulness, u h 
lb whole, sound : Gr., through fear of Tcurios^ through truth, Jcai^ 
through full kardia. 

2 Chron. 20 : 3 ; Heb., u — Then feared, and gave Jehosaphat 
face of him [for, himself] to serve to Jehovah: Gr., face of him: 
Lat., himself to, &c. : Douay, betook himself to, &c. : Ital., and dis- 
posed, prepared, himself to, &c. : E. V., set himself to, &c. 

2 Chron. 20 : 23, 24 ; Heb., . . . and when they had finished on 
the inhabitants of Seir, . . . v. 24, . . . and lo, carcases fallen to 
ground, or, earth, and am, not (was, Ges. says ain includes the 
substantive verb) an escaped [equivalent to, not left nshme, before 
given, where E. V. gives, there was not left any that breathed.] 

2 Chron. 24 : 4 ; Heb., And it was, existed, upon lb of Joash to, 
<fcc. : Gr., egeneto, it existed, was present, upon Jcardia of Joash : 
Lat., it pleased Joash [the same the Lat. has given where en-phsh 
is used in like connection] : Ital., it came upon the cuore of Joash : 
Douay, Joas had a mind to \mind is often given in the Douay for 
en-phsh, here for lb, Gr., 7cardid\ : E. V., Joash was minded to . . , 

2 Chron. 26 : 18 ; E. V., . . . for thou hast trespassed ; 

2 Chron. 31 : 21 ; Heb. And in all which he, &c., to seek to God 
of him b all lb of him, he laboured and succeeded : The Greek gives 
psuclil for lb ; and constructs its verse according to the Hebrew as 
above : Lat., wishing to seek his God in all his cor, he performed 
also, and was prospered^ or succeeded : Douay, In all &c., desiring 
to seek his God with all his heart, and he did (it) and prospered : 
Ital., And he interested himself with all his cuore in all, &c., seek- 
ing his God ; and he prospered, succeeded : E. V., to seek his God, 
he did (it) with all his heart, and prospered. 

2 Chron. 32 : 11 ; E. V., . . . yourselves to die by famine and 
thirst, [we have en-phsh dying by famine and thirst.] 

2 Chron. 34 : 31 ; Heb., ... to walk after Jehovah . . . & alW5 
of him, u b all en-phsh of him : Gr., in Avhole hardia, Jcai in whole 
psuche. 



EZRA. 

IsTeither en-phsh, nor psuche, nor Lat. and Ital. anitna, nor Dou- 
ay and E. V. soul, is used in Ezra. He uses literal language. The 
reader will see where the Hebrew idiom might have been used. 



THEOLOGY OF THE BIBLE. 

NEHEMIAH. 
The same as just said in reference to Ezra. 



95 



ESTHER. 

Esther 5 : 3 ; E. Y., Then the king said unto her, what wilt 
thou, queen Esther ? and what (is) thy request ? it shall be even 
given thee to the half of the kingdom. And read verse 6 of this 
chap. ; and v. 2 of chap. 7. 

Esther 7 : 3 ; Heb., answered Esther that queen and said. If 
have found I hn^ grace, favour, in eyes of thee this king, ii if oZ, 
with, this king good, let be given on behalf of, on account of, me 
[i. e., for my sake,] en-phsJi^ breath, [for life,] at shale^ petition, of 
me, w, even, om^ the people, of me at supplication of me : Gr., . . . 
let be given he psuche^ breath, [for life,] to the desire, of me, ]ca% 
even, the j^eople of me to the wish, or, petition, of me. [The Gr. does 
not make the queen ask her own life, which would be absurd in view 
of 5 : 3 above given, and the other verses above referred to. The 
Greek article, he^ before psucJie, is not to be rendered in English 
here, because psuche is here used in an abstract, a general sense. 
She is asking the psuche of her people. Instances of such use of 
the Greek article occur constantly where our article is not used. 
There is a ^ Yod, after en-phsh in my copy of the Hebrew. If it be 
correctly there, and not a mistake, (Interpreters tells us there are 
many mistakes in the Hebrew text arising from error of copyists), 
its being there is explained by what Professor Wilson, hi his Heb. 
Grammar, p. 128, says: " Sometimes ♦ and Se are added merely to 
soften the sound. When employed for this purpose, they are named 
Paragogical." And if it were at all necessary to render the * here, 
it is easy to do it so as to avoid the absurdity of the queen's asking 
her own life, thus : let be given for my sake en-phsh^ the desire, of 
me at the request of me, even the people of me at the petition of 
me, (in perfect accordance with the Hebrew modes of expression). 
And the Greek rendering in the verse is clear authority against the 
idea of the queen's asking her own life] : The Lat. in the verse is, 
if it please thee give to me my anima^ for which rogo, I beg, en- 



96 



THEOLOGY OF THE BIBLE. 



treat, et^ even, my people, for which ohsecro^ I implore, beseech : 
Douay, if it please thee, give me my life for which I ask, and my 
people for which I request: Ital., if so it please the king, let be to 
me given the my life at the my petition, e the my people at the my 
domanda^ demand, request : E. V., if it please the king, let my life 
be given me at my petition, and my people at my request. [The 
Douay, Ital., and E. Y., give life^ where the Lat. is anima^ the Gr., 
psuche^ the Heb. en-phsh.'] 

Esther 7:7; Heb., ... to seek for en-phsh of him : The Greek 
does not use its y^ovdi psuche here, but gives, implored the queen : 
for he saw himself in evils being : Lat., that he might entreat for 
his anima : Douay, entreat for his life : Ital. and E. Y., to make 
request for his life. 

Esther 8:11; Heb., . . to stand ol, upon, en-phsh, of them (Ges., 
under ol says, upon is used figuratively for for) : The Gr. does not 
mepsuche here : It gives, to succour themselves : Lat., to stand for 
their animas: Douay, for their lives : Ital., to stand to the defence 
of their life : E. Y., to stand for their life. 

Esther 9 : 16 ; Heb., . . . stood upon en-phsh of them : Gr., suc- 
coured themselves: Lat., stood for their animas: Ital., stood to 
the defence of their life : Douay and E. Y., stood for their lives. 



JOB. 

Job 2:4; Heb., . . . skin for skin, yea, or, even, all that to 
a man he will give for en-phsh of him : (Ges., under our, says, skin 
for skin means life for life, citing this verse.) For en-phsh the Gr. 
has psuche ; The Lat., anima : Douay, Ital., and E. Y., life. 

Job 2:6; Heb., . . . e7i-phsh: Gr., psuche : Lat., anima: Dou- 
ay, Ital., and E. Y., life. 

Job 3 : 20 ; Heb. Why is given to oml, a, or, the, sorrowful, 
light, n, yea, chay-im, breathings, to bitter of en-phsh : Gr., ... in- 
deed life to psuchas in griefs : Lat., et, even, life to those who in bit- 
terness of anima are : Douay, and life to them that are in bitter- 
ness of soul : Ital., light to the miserable, e life to them that are in 
bitterness of mind : E. Y., and life unto the bitter (in) soul ; 

Job 4 5 ; E. Y., . . . thou faintest ; . . . thou art troubled. 



THEOLOGY OF THE BIBLE. 



97 



Job 6 : 'Z ; Heb. Refuseth to touch en-phsh of me them, as caus- 
ing loathing food of me : (Ges., under dui, renders thus ; "My soul 
refuseth to touch them, they are as the loathsome things of my 
food; " citing this verse : he then says, "loathsome insipid food is 
applied to an intolerable evil. According to a common Oriental 
figure, one is said to eat, to taste, anything, meaning to experience 
this or that fortune.") The Gr. does not usepsuche in the verse ; it 
gives : Cannot be restrained of me the orge, anger, vehement emo- 
tion : for the food of me stirreth up a wind like osme, smell, stench, 
of a lion : Lat., Which before would not touch my anima, now 
through straitness, or, distress, my meats are : Douay, The things 
which before my soul would not touch, now, through anguish, are 
my meats : Ital., (The things that) my anima would have refused 
moreover to touch are now my sorrowful victuals: E. V., The 
things (that) my soul refused to touch (are) as my sorrowful meat. 

Job 6:11; Heb., What the strength of me, that I can effect, 
or, remain? u, yea, what qts, the extremity (of time, says Ges.,) of 
me, that should be prolonged en-phsli of me ? Gr., For what of me 
the strength, that upommo^ I can hold out ? or what of me the 
chronos, time, duration, age, that anechetai, can hold out, endure, 
the psuehe of me ? Lat., For what is my strength, that I may with- 
stand ? or what my bound, or, limit, that I should patiently act ? 
[not using its word anima.~\ Douay, For what is my strength, that 
I can hold out ? or what is my end that I should keep patience ? 
[not using its word soid.'\ Ital., What (is) my strength, for to hope 
for ? e what (is) the termine, bound, limit, that to me is set, for to 
prolong (the expectation of ) my anima: [Observe the interpolation 
in parenthesis.] E. V., What (is) my strength, that I should hope ? 
and what (is) mine end, that I should prolong my life ? 

Job 6: 23; E. V., Or, deliver me from the enemy's hand? or, 
redeem me from the hand of the mighty ? [We have the same said 
of en-phsh.'\ 

Job 7:2; Heb., As servant ishaph, breatheth hard after, pant- 
eth after, shade: Lat. and Douay, longeth for: Ital., asJ?^m, aspires 
[i. e., breathes after] the shade : E. V., earnestly desireth the sha- 
dow. 

Job 7 : 11 ; Heb., So that not will I make d^rk phi, the mouth ; 
I will speak in distress ru-ach, of breath, of me ; I will talk in mr, 
the bitterness, en-phsh, of breath, of me. [The two clauses form a 
parallelism, ru-ach, and en-phsh, are here in what is called the geni- 
tive by position.] The Greek has, I will speak in distress being ; [for 
7 



98 



THEOLOGY OF THE BIBLE. 



the Heb., in distress of ru-ach^ : and uses pmche for en-phsh in the 
next clause ; The Lat. uses sjnritus and anima : Douay, Wherefore 
I will not spare my mouth, I will speak in the affliction of my 
sjnrit : I will talk with the bitterness of my soul: Ital., I also not 
will detain back my mouth : I will speak, or, talk, in the anguish 
of my spirito^ I will complain in the bitterness of my amma: See 
E. Y. [Mouth, and ru-ach^ and en-phsh^ in the verse, are equiva- 
lents : the mouth cannot s^jeak without breath.] 

Job 7 : 15 ; Heb., u, so that, chooseth strangling en-phsh of me ; 
death than bones of me : Gr., jt?swcA5 ; Lat., anima: Douay, So that 
my soul rather chooseth hanging, and my bones death : \my soul 
and my bones^ each mean JT] : Ital., So that I in the mmd choose 
rather to be strangled, e (rather I desire) death than my bones : 
E.Y., So that my soul chooseth strangling, (and) death rather than 
my life. 

Job 9 : 21 ; Heb., Upright I, I would not know en-phsh of me, 
[i. e., myself,] I should despise chay^ the breath, of me, [i. e., my- 
self,] : Gr., psuche, for en-phsh: Lat., anima: Ital., myself, [for en- 
phsh of me :] Douay, and E. V., my soul. 

Job 10: 1; Heb., nqthe, hath loathed, en^hsh of me, i. e., I 
have loathed life of me ; (see Ges., nqth, citing this verse.) I will 
loosen, or, let go, upon me, or myself, discourse of me ; I will speak 
in bitterness of en-phsh of me : The Gr. has psuche, twice : The Lat. 
anima, twice : Douay, my soul is weary of my life, I will let go my 
speech against myself, I will speak in the bitterness of my soul : 
Ital., my anima is wearied of my life; I will let waste upon myself 
lamento, groan, lamentation, complaint ; I will speak, or, talk, in the 
bitterness of my anima. See E. Y. 

Job 11 : 20 ; Heb., But oini the fountains, or, eyes, [see Ges., 
under oin^ of wicked shall be consumed, or, wasted, come to an end, 
w, yea, vigour of them atd, to be lost, destroyed, perish, allotted to 
them ; w, yea, expectations of them, breathing out of en-phsh : The 
Gr. does not use psuche in the verse ; it gives : But soteria, recov- 
ery, [this is the Greek word where the E. Y. generally has, salva- 
vation ;] them shall leave behind, or, omit : for the expectation of 
them, apoleia, loss, perdition, destruction, yea, buds of wicked shall 
waste, consume : Lat., But buds of wicked shall decay, or, fail, way 
of escape peribU, shall be annihilated, cut off, perish, from them, 
et, yea, expectation of them an abhorring of anima: Ital., But the 
buds of the wicked shall faint away, [we often have die for the ItaL 
words used here,] e (every) refuge shall be lost to them ; e their 



THEOLOGY OF THE BIBLE. 



99 



(only) hope (shall be) of render lo spirito, to render the spirito : 
[For the Ital. words " render lo spirito^'' Graglia, under spirito^ 
gives, to die ; and nnder the Ital. verb rendere he gives for render 
V anima, to expire. The reader perceives, that in this verse the 
Ital. gives spirito for the Lat. anima^ (for Avhich, as below, the 
Douay gives, soul) ; shewing that the Ital. spirito and anima mean 
the same thing. Graglia defines spirito, soul, spirit, ghost, so that 
the literal rendering of render lo spirito is, to render, surrender, the 
soul, spirit, ghost.] The Douay of Job 11 : 20 is. But the eyes of 
the wicked shall decay, and the way to escape shall fail them, and 
their hope the abomination of *the soul: E. V., But the eyes of the 
wicked shall fail, and they shall not escape, and their hope (shall be 
as) the giYing up of the ghost. (There is a marginal note here by 
somebody, thus: Or, a puff of breath.) [See Job 15: 30, in its 
place. The last breath goes out with something of a puff. As to 
the word eye used in this verse, it is familiar to the reader, that hi 
our own language, as little figurative as it is, compai:ed with the 
Hebrew, the bud, especially of a thing to be put in the ground, 
buried, to produce its like, is called the eye. And if that waste, 
die, there can be no reproduction. To give to the word eye used 
in the verse its literal sense destroys the meaning of the verse ; for 
in that sense the eyes of all fail. Ges. gives fountain for the Heb. 
oin. I think hud, which is given in the Gr. and Lat., and in our 
Webster, for eye, is preferable to fountain, though that well ex- 
presses the idea intended in the verse.] 

Job 12 : 10 ; Heb., Who in hand of him en-phsh of every breath- 
ing {thing, understood,) and rvrach, breath, of every flesh of man : 
Gr., psuche of all breathing, and pneuma of every man: [for the 
Heb. flesh of man.] Lat., anima of every living, and spiritiis of uni- 
versal flesh of man : Douay, the soul of every living thing, and the 
spirit of all flesh of man : Ital., In whose hand (is) the anima of 
every {man) living, and the spirito of every flesh human : [Observe 
the interpolation of the word man,'] E. V., In whose hand (is) the 
soul of every living thing, and the hreath [for the Ital. spirito, Lat., 
spiritus, Douay, spirit, Gr., pneuma, Heb., ru-ach,] of all mankind. 

Job 13 : 14 ; Heb., Why carry I hshr, the flesh, of me in teeth 
of me, u en-phsh of me put in hand of me : Ges., under shn, gives, 
" carry my flesh," i. e., says he, " my life, in my teeth," i. e., says he, 
expose it to the greatest danger; and he refers to Judges 12 : 3, 
[before given, which he says is a similar proverbial phrase.] ' The 
Gr. in Job 13: 14 u^q^ psuche: Lat., anima: Douay, Why do I 



100 



THEOLOGY OF THE BIBLE. 



tear my flesh with my teeth, and carry my soul in my hands ? Ital., 
Why snatch I the flesh with the teeth, and (why) hold my anima 
in the palm of my hand ? E. V., Wherefore do I take my flesh in 
my teeth, and put my life in mine hand? [Why did not E. V. use 
soul here? The Ital. is anima ; the Douay, S(9^^// the \j2X.^ anima; 
the GiY.^ psuche ; the Heb., en-phsh.'] 

Job 14 ; 22 ; Heb., Surely bshr, the flesh, of him ol, over, him 
iJcab, shall have pain, or, be sore, u en-phsh of him oZ, over, him 
tabi, shall mourn : The Gr. of Job 14 : 22 is, surely the flesh of him 
suflered pain, indeed the psuche of him lamented, or, grieved : [not 
considering the Heb. ol to make any difference in the sense.] The 
Lat. and Douay are, But yet his flesh (while he shall live) shall 
have pain, and his soul (Lat. anima) shall mourn over him : Ital., 
His flesh shall have pain only of him, e his anima make grief only 
of him : E. Y., But his flesh upon him shall have pain, and his soul 
within him shall mourn. [The E. V. words upon and within find no 
support in either of the versions ; and the Editors of the edition of 
the Bible I am using, the Brown Bible by the Pattersons, give this 
marginal note, " Or, but over him his flesh shall grieve, and over 
him his breath shall mourn : " a bold figure of poetry, says the note, 
by which the flesh and the breath are made conscious beings, differ- 
ent from the man himself, each lamenting the calamity which has 
befallen him, &c. : Giving breath where the Lat. and Ital. have 
anima; Douay, soul; Gi\, psuche; Heb., en-phsh.'] 

Job 16:4; Heb., . . . was en-phsh of you in place of en-phsh of 
me, [i. e., if you w^ere in place of me] : Gr., psicche, twice : Lat., am- 
ma, twice: Douay, soul, twice : Ital., anima, twice : E. V., if your 
soul were in my sou^s stead. Ges., under en-phsh, gives for the Heb. 
in this verse, " O that ye felt what I feel :" [that being the sense.] 

Job 18:4; Heb., thrph, tearing in pieces, en-phsh of him in nos- 
trils of him : thrph, says Ges., is metaphorically used of anger, citing 
this verse, and Job 16: 9 ; Ps. 16 : 22, used of God. The Gr. does 
not Vi^e psuche in Job 18 : 4 ; it gives kechretai soi orge, which may 
be either, hath vociferated to thee anger, or, hath -laid violent hands 
on thee anger : The Lat. is, perdis, spendest in vain, ihj anima 
in thy fary : Douay, Thou that destroy est thy soicl in thy fury : 
Ital., (O thou) that tearest thy anima in thy passion, or, anger: 
E. Y., He teareth himself m his anger. 

Job 18 : 10 ; E. Y., The snare (is) laid for him in the ground. 

Job 19 : 2 ; Heb., Until when make ye sad en-phsh of me, and 
crash me with words ? Ges., under en-phsh, says, it is used to ex- 



THEOLOGY OF THE BIBLE. 



101 



press sorrow, citing this verse, and Job 27: 2; 30: 25. [Sorrow 
is shown in the breath.] And under oin^ eye, Ges. says, " many 
passions, such as envy, pride, pity, desu-e, [he might have added 
sorrow, grief,] are manifest in the eyes ; that which properly be- 
longs to the persons themselves is often applied to the eyes," citing 
texts. The Greek in Job 19 : 2 is. How long laborious make ye 
psuchen of me: Lat., How long affligitis^ do you vex, disquiet, 
grieve, afflict, my anima: Douay, How long do you afflict my soicl^ 
[i. e., me,] and break me in pieces with words ? Ital., Until when 
make ye labour, or, grieve ye, my anima : See E. V. 
Job 19 : 27 ; E. Y., [a parallelism.] 

Job 21:8; Heb., Offspring of them nkiin^ formed, according 
to, faces, or, persons, of them : om m, a people of them, [or, like 
them, if om here is the preposition,] yea, descendants of them ^, 
according to, eyes of them : Gr., The seed of them according to 
psuche^ [for the Heb. face,] indeed the children of them in, as 
to, eyes : Lat., Breed of them lasteth before them : Douay, Their 
seed continueth before them : Ital., Their offspring (is) established 
in their presence, insieme, likewise, with them ; and their descend- 
ants (are) before to the eyes of them : See E. Y. 

Job 21 : 23, 25 ; Heb. ze^ this, [for, one,] dieth in strength of 
integrity of him, all of him tranquil and at ease : v. 25, But ze^ this 
[for, another,] dieth h en-phsh bitter, even, not tasteth goodness : 
used, says Ges., under thuh, for the kindness of God, citing Ps. 25 : 
7; 27: 13; 31 : 19; 145; 7; Jerm. 31: 14. The Gr. in Job 21 : 
25 is. But ho, this, endeth under bitterness oipsiiche, breath: Lat., 
in bitterness of anima : Ital., v. 23, this, ^fcc, v. 25, in this, &c., 
bitterness of mind, and not having (ever) eaten with pleasure: 
Douay, v. 23, One man dieth, &c. ; v. 25, But another dieth in bit- 
terness of soul without any riches : E. Y. v. 23, One dieth, &c. ; v. 
25, And another dieth in the bitterness of his 80ul, and never eat- 
eth with pleasure. 

Job 23: 2; Heb., Even this day bitter sA7i, the thought, medi- 
tation, of me, hand [of God] heavy above ane, [sound it an-he, it is 
an onomatopoietic,] sighing, groaning, of me. 

Job 23: 13 ; Heb., u, But, he 5, at, one, [i. e., he is the same,] 
II who shall turn him about ? ii, yea, en-phsh of him hath desired, 
and hath clone : [i. e., he hath done his pleasure :] The Gr. does not 
use psuche in the verse ; it gives literal language, thus : What he 
willed, Jcai, even, he hath done : Lat., For he solus, alone, only, un- 
accompanied, is, &c. ; et, yea, anima of him, quodcunque voluit, 



102 



THEOLOGY OF THE BIBLE. 



whatever he willed, that he hath done : Douay, For he is alone, 

and no man can turn his thought : and whatsoever his soul hath 
desired, that hath he done : Ital., But (if) he (be) in one {intent)^ 
who shall divert him ? if his anima [equivalent to he in the first 
clause] desire (to do a thing) he it will do : E. V., But he (is) in 
one {rnmd)^ and who can turn him? and (what) his soul desireth, 
even (that) he doeth. [The Ital. mistakes the idea. The meaning 
of the dramatis perso7ia called Job in this dramatic poem is, that 
God had done what he pleased to Lim. The E. Y. follows the Ital. 
in its misconception. I said once to an accomplished scholar, well 
versed in the E. V., and a communing member of one of our 
churches, that the book of Job was a dramatic poem. He answered 
promptly : Certainly it is.] 

Job 24 : 12 ; Heb., Out of city they have caused men to cry out, 
(i. e., says Ges., under naq^ from anguish, or, sorrow ; citing this 
verse, and Ezek. 30 : 24.) w, yea, en-phsh of pierced through hath 
cried out : The Gr. uses psuche in the second clause : Lat., out of 
cities they have made men to groan, et, even, anima of wounded 
hath cried out : [What can cry out but breath ? ] Douay, Out of 
the cities they have made men to groan, and the soul of the wound 
ed hath cried out : Ital., the men groan from the city, [i. e., the 
men from, or, out of the city groan,] e the anima of the wounded 
to death crieth out : See E. Y. 

Job 27 : 2 ; Heb., Liveth God that sir hath boiled up, ferment- 
ed, mshphtk, the judgment, of me, w, even, the Almighty, that hath 
made bitter en-phsh^ the breath, of me : Gr., . . . who thus hath se- 
lected, or, judged, me, hai^ even, the Almighty who hath rendered 
bitter, or, sour, the psuche of me: Lat., who hath led away mj ju- 
dicium^ judgment, mind, discernment, et, even, the Almighty, who 
to bitterness hath led my anima : Douay, who hath taken away 
my judgment, and the Almighty, who hath brought my soul [i. e., 
me] to bitterness : Ital., (that to me) hath taken away my reason ; 
e the Almighty that hath given bitterness to my anima : See E.Y. 

Job 27 : 3 ; Heb. What time any oud, turning back, returning, 
repeating, nshme 5, in, me, u^ yea, ru-ach of [i. e., proceeding from. 
The definitions given by Webster of the preposition of, are, from, 
concerning, proceeding from. We use it, also, for belonging to.] — 
God h nostrils of me: The Gr. uses here/)?2oe for nshme, and pneu- 
ma for rib-ach : Lat., halitus, breath, for the Gr.pnoc, Heb. nshme ; 
and spiritus for the Gr. pneuma, Heb., ru-ach: The Ital.,^a^o, 
breath, for the Lat. halitus / and alito, breath, for the Lat. spiritus^ 



THEOLOGY OF THE BIBLE. 



103 



for which the usual Ital. word is spirito. The Douay here is, As 
long as breath [Heb. 7ishme\ remaineth in me, and the Spirit of 
God in my nostrils : E. V., All the while my breath (is) in me, and 
the Spirit of God (is) in my nostrils. [What does the Douay, and 
the E. v., mean by " the Spirit of God " in my nostrils ? We have 
somewhere in the E. Y., New Testament, " God is a Spirit," ( I 
think that is the phrase used in the E. Y.) Was God in Job's nos- 
trils ? The Greek in that place in the New Testament is, no doubt, 
pneuma^ the Lat., S2nritiis, and the ItdH., spirito, all meaning breath. 
The Gr. word logos in John's Gospel, ch. 1 : 1, means word, or, 
speech. The Gr. is en-arche, As to first cause, origin, was, existed, 
that logos, word, speech, and that logos was pros ton Theon (the ac- 
cusative), by God, and God was that logos. Word is equivalent to 
pneiona, Lat., spiritus, Ital., spirito, breath : there can be no word 
mthout breath. And in Gen. 1 : 3, the Heb. and Gr. are. And 
spaTce (uttered word) God, let be light, and was, existed, light. (It 
is the substantive verb, be, exist.) So that Spirit of God means 
breath proceeding from God, in such passages as Job 27 : 3 ; and 
loord of God, in such passages as John 1 : 1.] 

Job 27: 4; Heb., Whether shall speak lips of me iniquity, w, 
even, tongue of me, whether shall murmm- it deception ? [A Heb. 
way of saying, my lips shall not &g., my tongue shall not &c. ; each 
meaning, I will not, &c.]: The Gr. is, Not shall speak the lips of 
me anoma unjust [things, understood,] oude, no not, or, not at all, 
the psuche, breath, [for the Heb. tongue, the tongue can't speak 
without breath,] of me shall exercise itself in, or, practise, adiJca, 
[things] contrary to justice, unjust things : Lat., Not shall speak 
my lips iniquity, nee, no not, my tongue shall exercise, or practise, 
untruth : Douay, My lips shall not speak iniquity, neither shaU my 
tongue contrive lying : Ital., My lips (ever) not shall speak per- 
versely, e, yea, my tongue (ever) shall not discourse deceitfully : 
E. Y., My lips shall not speak wickedness, nor my tongue utter 
deceit. 

Job 27 : 8 ; Heb., ki, then, what hoj)e of profane, Jci, when, ibtso, 
shall cut off, ki, when, shall draw out, God en-phsh, the breath, of 
him. [In Job 6 : 9, the Heb. uses this verb, btso, the verb first used 
in this verse; the Heb. there is, cuts off me: and in Isai. 38 : 12, 
cut off me from the thrum : An image, says Ges., taken from a 
weaver who cuts off his finished work from the beam. In Job 6 : 9, 
and Isai. 38 : 12, me, is added ; but in Job 27 : 8, the Heb. is, cut 
off, and draw out, en-phsh of him. The Heb. ki is used three times 



104: 



THEOLOGY OF THE BIBLE. 



in the verse :] The Gr. does not use^:>swcA6 in Job 27 : 8 : It gives, 
And what then (is) hope to profane, when he awaiteth? [i. e., await- 
eth death ?] Lat., Yerily, what is hope of hypocrite, if covetously 
he take, or, plunder, and God shall not acquit anima of him [i. e., 
him] ? Douay, For what is the hope of the hypocrite if through 
covetousness he take by violence, and God deliver not his soul? 
Ital., For, what (shall be) the hope of the hypocrite, when, after that 
he shall goods, or, property, have gained, God strappera fuori^ shall 
snatch forth, the anima of him ? E. Y., For what (is) the hope of 
the hypocrite, though he hath gained, when God taketh away his 
soul ? [There is nothing in the Hebrew or in the Greek from which 
" though he hath gained," or the equivalent expressions in the other 
versions, could come. The Heb. above given is all the verse.] 

Job 30: 15; Heb., Are turned upon me hleut^ bringings to 
nothing, or, sudden destructions ; they pursue like ru-ach^ a, or, 
the wind, ndhe^ the fi-ee will, readiness of mind, of me : Gr., Are 
turned upon me the anguishes [anguishes, without our article] ; . . . 
of me the elpis, hope, reliance, purpose, like pneuma, a wind: Lat., 
I am brought to nothing ; thou hast taken away as a wind my de- 
sire, or, longing : Douay, I am brought to nothing : as a wind thou 
hast taken away my desire : Ital., Terrors are turned against me, 
they pursue my a?iima as the wind : E. Y., Terrors are turned upon 
me : they pursue my soul as the wind. 

Job 30: 16; Heb., Yea, now ol, upon, or, over, me pours itself 
out en-phsh of me. [The reflex form of the verb is used here. Ges., 
under sliplik^ gives, " pours itself out in complaints," citing this v. 
and others. Perhaps, " in tears" would be better. In afterwards 
rendering Isai. 38 : 15, I found in Ges., imder ol^ citing Job 30 : 16, 
" Here also should the expression be referred which has been vari- 
ously explained, 'my soul pours itself upon me,' " i. e., says he, be- 
ing poured out into tears, it wholly covers me, as it were, with 
them.] : Gr., 30: 16, the psuche of me: Lat., 1^^'ow, indeed, in, or, 
within, myself pineth away my anima : Douay, And now my soul 
fadeth within myself : Ital., And now my anima is shed, or, poured 
out, upon me : E. Y., And now my soul is poured out upon me. 

Job 30 : 25 ; Heb., Whether not have wept I for afflicted of 
day ? grieved en-phsh of me on account of needy ? \en-phsh of me 
and I mean the same.] The Greek does not use 7:)szccAe.* It 
gives. But I on account of every feeble have wept, I have sighed 
seeing man in necessity : Lat., I wept in time past concerning him 
who was brought low, and compassionated my anima, the poor : 



THEOLOGY OF THE BIBLE. 



105 



Douay, I wept heretofore for him that was afflicted, and my soul 
had compassion on the poor. [The Greek, Lat. and Doiiay, give 
an affirmation for the interrogative form of the Hebrew : that is the 
sense of such Hebrew interrogations.] Ital., ISTot wept I because 
of him that led hard life ? my anima, not was grieved she for the 
poor ? E. Y., Did not I weep for him that was in trouble ? was (not) 
my soul grieved for the poor ? 

Job 31 : 30 ; Heb., u, But, not have given, or, applied, I to sin 
A^, the palate, of me by asking with curse en-phsh of him : Ges., 
under hk, renders, " For I have not suffered my palate to sin," citing 
this verse ; and citing this verse* under shal, renders " by asking 
with a curse his life," i. e., says he, for his death; compare, says he, 
Jonah 4 : 8, giving the Heb. there, u ishal en-phsh of him I mut / 
which under shal^ he renders, " and he desired death for himself : " 
The Ital. and E. Y. there is, himself \o die. Ges. also cites 1 Kings 
19:4, see it given before in its place. Under hk he cites Pro v. 8 : 
7, and renders, " For my palate shall speak the truth," and he says 
the palate is used for the organ of speech, citing Ps. 119 : 103. [The 
Heb. there is. How pleasant to j^alate of me to speak of thee ; than 
honey to mouth of me. The Lat., the Douay, the Ital, and E. Y., 
miss the idea there.] The Gr. in Job 31 : 80 does not Vi^Qpsuche: 
it gives, simply, the curse of me : Lat., But not have I given to sin 
my throat, that I should ask cursing anima of him : Douay, For I 
have not given my mouth to sin, by wishing a curse to his soul: 
Ital., Even not, moreover, have I brought my palate to sin, by to 
ask his death with curse : E. Y., !N"either have I suffered my mouth 
to sin by wishing a curse to his soul. 

Job 31 : 39 ; Heb., . . . u, or, en-phsh of lords of it have caused 
to breathe out I : Gr., psuchm kuriou, breath of owner, or, lord, of 
the 'land taking out elupesa, have I grieved, distressed, afflicted, 
perturbed, saddened : Lat., ajiimam, the breath, of the husband- 
men of it afflixi, have I grieved, vexed, afflicted, disquieted, trou- 
bled, perplexed : Douay, afflicted the soul of the tillers thereof : Ital., 
if I have made to sigh the anima, breath, of its lords : E. Y., or 
have caused the owners thereof to lose their life; (Margin, "caused 
the soul of the owners thereof to expire, or, breathe out.") [or, in 
such position, means that is.^ (Ges., under nphh, says, the Heb. 
here is "a hyperbolical expression for, to extort sighs, to torment 
miserably.") 

Job 32 : 20 ; Heb., I will speak ii, that, iru-aeh, [from the verb 
ru-aoh, to breathe, respire, (i. e., breathe back,) an onomatopoietic, 



106 THEOLOGY OF THE BIBLE. 

says Ges.] I may breathe back into me : [We have the same ex- 
pressed with en-phsh also.] The Greek is, I will speak, that I may 
be revived, or, refreshed : Lat., and respirabo, I shall fetch breath, 
be refreshed, a little : [This Lat. verb is from re, back, or, again, 
and spiro^ to breathe ; from which verb spiro is the Lat. noun spi- 
ritus, breath ; and the Ital. spirito is the Lat. spiritiis with the Ital. 
termination.] : Douay, I will speak, and take breath a little : Ital., 
I will speak therefore, and I shall have some respirazione^ respira- 
tion [i. e., breathing back] : E. V., I will speak, that I may be re- 
freshed. 

Job 33 ; 4 ; Heb., ru-ac\ the Breath, of God made me, u nshme 
of the Almighty gave me life. [This is the substance, in short, of 
Gen. 2 : 7,] : The Gr., gives pneiima for ru-ach, and pnoe for 
nshme : The Lat. gives spiritus for pneuma^ and spiraculum for 
pnoe : The Douay is, The Spirit of God made me, and the breath 
of the Almighty gave me life : Ital., The Spirito of God me hath 
made, [The Ital. expression for made^ e the breath of the Almighty 
to me hath given [gave] life: E. V., The Spirit of God hath made 
me, and the breath of the Almighty hath given me life. 

Job 33 : 5, 6 ; Heb. v. 5, If thou be able, answer me, set in or- 
der to face of me, set yourself, or, take your stand : v. 6, Heb., Lo 
I as mouth of thee in power; from clay was nipped off also I. 
[Ges.j under qrts, cites this verse, giving the Heb., and renders, "I, 
too, was nipped off from the clay," an image, says he, taken from 
a potter, who pinches off a piece from the mass of clay, to make a 
vessel.] : The Gr. is, v. 5, If thou be able, give to me apoTcrisin, 
an answer, in opposition to these [what the speaker is about to say] 
undertake, stand up against me, and I against thee : v. 6, Out of 
clay art formed, or, fashioned, thou, as Jcai, also, I, out of the same 
are we formed, or, fashioned. [The Gr. divides the verses differ- 
ently from the division of them in my copy of the Heb.] : The Lat. 
and Douay, are, v. 5, If thou canst, answer me, and stand up against 
my face : v. 6, Behold God hath made me as well as thee, and of 
the same clay I also was formed : Ital., v. 5, If thou canst, answer 
me; set thyself in order against me, and present thyself yet, or, 
moreover : v. 6, Behold, I (am) to God, as thou ; also I am been 
drawn from the clay : E. V., v. 5, If thou canst answer me, set (thy 
words) in order before me ; stand up : v. 6, Behold, I (am) accord- 
ing to thy w^ish in God's stead : I also am formed out of the clay. 
[Whence the E. V. could have got " I (am) according to thy wish 
in God^s stead^^ I cannot conjecture. I see how the Lat. got God, 



THEOLOGY OF THE BIBLE. 



107 



and thence the Douay, God ; and how the Ital. got God. The 
Heb., after its words " as mouth of thee " has the preposition in, 
to, by, and other significations, and the noun al^ written in the 
Heb. lal. Under al, Ges. cites Prov. 3 : 27 ; Mic. 2:1; Deut. 28: 
32; Nehem. 5 : 5 ; in each of which he gives, for lal^ in the power 
of : and see the E. V. of those verses. And he says, al is sometimes 
used for God. Hence the Ital. for lal gives to God^ in v. 6. The 
Lat. and the Douay give only God ^ giving nothing for the prepo- 
sition I. The Gr. does not give God in the verse. Under I Ges. 
cites this verse, Job 33 : 6, and gives the Heb. words, ani JcpJiik 
lal^ above rendered, " I as mouth of thee in power ; " and he ren- 
ders them thus, " I am even as thou (created) by God," inserting the 
word created / and giving as thou for the Heb. as mouth of thee. 
This would be consistent with his rendering of the other part of 
the verse, " I, too, was nipped off from the clay," i. e., was fashion- 
ed by God out of clay. But the E. V. rendering is totally different 
from any other that I know of.] 

Job 33 : 18; Heb., He holdeth in, or, restraineth, en-phsh of him 
from pit, II, yea, hie, breath, or, life, of him from oher, going away, 
by sword : Gr., He hath restrained the psuche of him from death : 
Lat., animam of him from corruption : Douay, Rescuing his soul 
from corruption, and his life from passing to the sword : Ital., To 
save his anima from the fossa, trench, grave, and cause that his 
life pass not by the sword : E. Y., He keepeth back his soid from 
the pit, and his life from perishing by the sword. 

Job 33 : 20 ; Heb., u, And, zem, regardeth as stinking, or, loath- 
eth, hie, the breath, of him food of him, u, yea, en-phsh of him, food 
of desire, [i. e., desirable food,] : The Gr. is. Indeed any food of 
bread he is not able to receive, hai, even, the psuche of him, food 
he set his heart upon, or, longed for: Lat., ... in his life, and to 
anima of him, &c. : Douay, Bread becometh abominable to him in 
his life, and to his soul the meat which before he desired : Ital., 
And his life made him detest food, e, yea, or, and, his anima victu- 
als, or, food, desirable : E. Y., So that his life abhorreth bread, and 
his soul dainty meat. [It is plain, that the Lat., Ital., Douay, and 
E. Y., life is not the proper word here : The Heb. hie, breath, is 
what loath eth, i. e., regardeth as stinking.] 

Job 33 : 22 ; Heb., u, yea, was brought near to shht, pit, sepul- 
chre, grave, en-phsh of him, u, yea, his life to dead : Gr., Yea, was 
brought near to death the psuche of him, yea, the life of him en, in, 
or, on, or, at, hades; Lat., Hath drawn near to corruption anima 



108 



THEOLOGY OF THE BIBLE. 



of him, et^ even, life of him to deadlies : Ital., e, yea, his anima ap- 
proached, or, came near, to the fossa, e, yea, his life to the (mali, 
bad,) mortals : Douay, His soul hath drawn near to corruption, and 
his life to the destroyers : E.Y., Yea, his soul draweth near unto the 
grave, and his life to the destroyers. [It is a wonder that the E. Y. 
did not take the Ital. here, instead of the Douay, and interpolate 
bad for the Ital. interpolated word 7naU, and give, his life to the 
(bad) mortals. That would suit Bishop Hobart and the bishops he 
cites in his support, as we shall see ; and would suit even the or- 
thodox of other sects. For they say that what they call souls, 
spirits, ghosts, live, and that some are bad, and go to a bad place. 
The Heb. en-phsh to the grave, and life to dead, the dead, mean the 
same.] 

Job 33 : 24 ; E. Y., . . . deliver ^^^?^from going down to the -pit, 
Heb. shht, the same word used in the preceding verse, where the 
E. Y. has en-phsh of him [i. e., hini] to the grave. The Greek here 
has, into death, where, for the same Hebrew word used in v. 22, it 
has hades. 

Job 33 : 28 ; Heb., He preserved, or. Preserve, en-phsh of me 
from going into shht, pit, grave, and life of me on light shall look ; 
Gr., Save from death psychen of me, not to go me [i. e., so that I 
go not] into Gorruption, [for the Heb. shhi\, and the life of me light 
shall behold : Lat., He hath set free, or, exempted, his anima, that 
it should not go into interitum, extinction, death, &c. : Douay, He 
hath delivered his soul from going into destruction, that it may 
live and see the light : Ital., (So God) riscuotera, will redeem, ran- 
som, get loose, his anima, that it not pass into the fossa, and his 
life shall see the light : E. Y., He will deliver his soul from going 
into the pit, and his life shall see the light. 

Job 33: 30; Heb., For that to restore, or, bring back, en-phsh 
of him from shht, pit, grave, to light in light of living: QT.,Jcai^ 
yea, or, and, he hath preserved, or, delivered, the psuche of me from 
death [for the Heb. shht], that the zoe, breath, of me in light may 
praise him : Lat., That he may call back, or, withdraw, animas of 
them from corruption [for Heb. sh/it], and enlighten them with 
light of living: Douay, That he may withdraw their soids from 
corruption, and enlighten them with the light of the living : Ital., 
To draw back his ajiima from the fossa, that it may be illuminated 
with the light of the living : E. Y., To bring back his soul [i. e., 
him] from the pit, to be enlightened with the Hght of the living. 

Job 34 : 14 ; Heb., If he set upon, or, against, him, or, it, [i. e.. 



THEOLOGY OF THE BIBLE. 



109 



every flesh in v. 15: the Heb. has no neuter gender.] lb of him, 
ru-ach of him u nshme of him to himself draw back, 

Job 34 : 15 ; Heb., ighiio^ will breathe out, exspire, every flesh at 
once, or, together, u man, ol^ upon, dust shall return : [The verb ghuo 
used in this verse is the verb used in other passages where the E. Y. 
has, give up the ghost. Ges., under ol^ says. It is used not only of 
the surface of the ground, but also in the grave, where the dead 
both lie upon the dust and under it, citing Job 20 : 11 ; 21 : 26.] 
The Gr. is, v. 14, For if he will to suppress, or, restrain, and the 
pneuma para^ of, proceeding from, him to withhold ; [This is all 
the Greek gives in the verse ; it contains all the sense ; for the 
Heb. ru-ach and nshme mean the same, namely, breath.] v. 15, will 
end, terminate, every flesh [every breathing flesh, of course,] con- 
cordantly : de^ indeed, every hrotos^ mortal, perishable, into earth, 
or, ground, will drop ofi', from whence also it was formed, fashioned, 
figured: The Lat. has spiritus, breath, for the Heb. ru-ach, and 
flatus, breath, for the Heb. nshme ; and in v. 15 has, every flesh, 
&c. : Ital., V. 14, If he set mind to man, he would draw back to 
himself his alito, breath, e his soffio, breath, or, blowing ; [giving 
alito and soflio for the Heb. ru-ach and nshme ; shewing that they 
each mean breath ; and we have seen the Ital. anima, Douay and 
E. V. soul, where the Heb. has nshme^^ V. 15, Every flesh, &c. : 
Douay, v. 14, If he set his heart to him, (and the Lat. gives, to 
him^ he shall draw his spirit and breath unto himself : v. 15, All 
flesh shall perish together, and man shall return into ashes : E. Y., 
Ifheset his heart w^qtl man, (margin, upon him^ (if) he gather 
unto himself his spirit and his breath ; v. 15, All flesh shall perish 
together, and man shall turn again into dust. [The E. Y. is taken 
partly from the Ital., and partly from the Douay; it gives ma^i in 
V. 14, after the Ital., and gives All flesh, &c., after the Douay.] 

Job 36 : 14 ; Heb., Let die in youth en-phsh of them, yea, life 
of them with qdshim, prostituting themselves in honour of Astarte 
or Yenus. [See the noun qdsh'm. Ges.] : Gr., Let die thus in youth 
the psuche of them, indeed the life of them wounded by piercing 
by aggelon, angels, messengers, announcers, by way of omen : Lat,, 
Let die in tempest anima of them, et, even, life of them among las- 
civious : Douay, Their soid shall die in a storm, and their life 
among the efieminate: Ital., Their shall die in youth, e, yea, 

or, and, their life among the cinedi [Probably from cignere, to em- 
brace,] among the embracing : E. Y., They die in youth, and their 
life (is) among the unclean. 



110 



THEOLOGY OF THE BIBLE. 



Job 37: 10; Heb., From, or, by means of, oishme of God is 
given ice : Gr., pnoe : Lat., Blowing God, congealeth ice, or, frost : 
Douay, When God bloweth there cometh frost : Ital., God with 
his soffio^ breath, or, blowing, [wind is called the breath of God, as 
many passages shew,] produceth ice : E. V., By the breath of God 
frost is given. 

Job 38 : 39; Heb., . . . yea, hie, [sound it chay-ah^ breath, 
[for desire, appetite,] of yomig lions wilt thou, or, canst thou, sa- 
tisfy ? Gr., the psiichas of &c. ? Lat., animam of &g. ? Ital., 6, yea, 
wilt thou satisfy the greediness, or, desire, of the young lions ? 
Douay, and satisfy the appetite of her whelps ? E. V., or fill the 
appetite of the young lions ? [This verse shews that the Heb. verb 
chay-ah means to breathe, as Ges. says ; and that the noun chay-ah 
means breath.] 

Job 41 : 21 ; Heb., v. 13, Heb., en-phsh of him live coals kindleth : 
Gr., The psuche, of him: Lat, v. 12, halitus, the breath, of him: 
Douay, v. 12, His breath: Ital., v. 21, His alito, breath, kindleth 
coals : E. Y., V. 21, His breath kindleth coals. [We thus see, that 
en-phsh and nshme, Gr., psuche and pnoe, mean the same, namely, 
breath : See preceding verses where the Gr. pnoe, Ital., and E. Y., 
breath, is given for nshme. And in this verse the Lat., the Douay, 
the Ital., and the E. Y., give breath where the Gr. is psuche, and 
the Heb. en-phsh.^ 



PSALMS. 

Psalms 3:2; Heb., Many say of en-phsh of me [i. e., me, and 
so says Ges., under en-phsh'], no help for him in God. 

Ps. 6 : 2 ; Heb., . . . for nhleii, are withered, or, faint, otsm, the 
bones, of me [for, I am withered, or, I faint] : Gr., etarachthen, are 
thrown into confusion, perturbed, vexed, troubled : Lat., are put in 
confusion, or, troubled, disquieted : Douay, are troubled : Ital., are 
wholly lost : E. Y., for my bones are vexed. 

Ps. 6 : 3 ; Heb., u, yea, or, even, en-phsh of me nble [the same 
verb used v. 2], is withered, or fainteth, exceedingly : Gr., Jcai, the 
psuche of me etarachthe [the same verb used in v. 2], exceedingly : 
Lat., et my anima is put in confusion, or, &c., as in v.'2 : Douay, 
My sowHs troubled exceedingly: Ital., My anima eziandlo, even. 



THEOLOGY OF THE BIBLE. Ill 

or, also, is greatly missed, or, lost : [the same verb used in v. 2,] : 
E. v.. My soul is also sore vexed. 

Ps. 6 : 4 ; shube^ Bring back, restore, renew, Jehovah, hltse, set 
free, en-phsh, the breath, of me, [i. e., cause me to breathe freely, 
equivalent to Heb. expressions before seen,] preserve me, &c. : Gr., 
Turn back, 0 kurios, free th^psuche of me, preserve me, &q. : Lat., 
turn about, or, turn back, 0 dominus^ (et) free my anima ; salvum, 
sound, well, in good health, make me &c. ; Douay, Turn to me, O 
Lord, (and) deliver my soul : O save me &c, : Ital., Let turn back, 
O Signore; redeem, or, get loose, my anima; save me &c. : [The 
Ital. rivolgiti might be rendered, turn back thyself^ or, turn thyself; 
but the rendering I have given for it agrees with the Heb. and the 
Greek, and, striking out the Lat. et interpolated, with the Lat. also ; 
and see perseguiti in Ps. 7 : 5.] E. Y., Return, O Lord, deliver my 
soul: O save me &c. [The Douay, and the E. Y., miss the sense 
of the verse.] 

Ps. 7:1; Heb., . . . preserve me from every pursuing me, and 
prosper me ; 

Ps. 7:2; Heb., Lest he tear in pieces as a lion en-phsJi of me 
[i. e., me] : Gr., the joswcAe of me ; Lat., my anima : Ital., my ani- 
ma : Douay and E. Y., my soul. 

Ps. 7:5; Heb., Let pursue enemy en-phsh of me and overtake, 
yea, let him tread down to arts^ the earth, or, the ground, chay, 
the breath, [or, life,'] of me ; -w, yea, Jchud, the liver, of me into ophr, 
the dust, let him place : [The en-phsh of me, and the ehay of me, 
and the Jchud of me, mean the same, namely, me. Let pursue en- 
phsh of me and overtake, is a mode of constructing a sentence very 
common in the Heb. We would say, let enemy pursue and ov^er- 
take en-phsh of me, i. e., me.] Gr., the psuche of me : Lat., Let 
pursue enemy my anima and take, or, catch : Douay, Let the enemy 
pursue my soid, and take (it) : Ital., perseguiti. Let persecute ^wre, 
yet, moreover, besides, the enemy my anima, e (it) reach &c. : E.Y., 
Let the enemy persecute my soul, and take (it) ; [The Ital., and 
the E. Y., by their y^^OY^ persecute, miss the figure used in the Heb., 
that of hunting, often used in the Heb. in such connection.] 

Ps. 10 : 3 ; Heb., For glorieth wicked o/, upon, desires, or, long- 
ings, oienphsh of him: Gr., en, upon, or, in, the eager desires, or, 
longings, of the psuche of him: Lat., For is praised sinner, in, or, ' 
concerning, longings, or, cravings, of his anima : Douay, For the 
sinner is praised in the desires of his soul: Ital., For the wicked 
sigloria, praiseth himself, or, boasteth himself, or, it may be, is 



112 



THEOLOGY OF THE BIBLE. 



praised, (for the Ital. passive is formed by si before the verb,) of 
the desires of his anima: E. V., For the wicked boasteth of his 
liearfs. desire, [Giving heart for the Ital. and Lat. anima^ Douay, 
soul, Gi\, psuche, Heb., en-phs/i.] 

Ps. 10: 17; Heb., Desires, or, longings, of humble hast heard 
thou, Jehovah, thou wilt make straight (metaphorically, says Ges., 
upright, just,) lb, the heart, soul, mind, of them: Gr., hardia: 
Lat., cor : Ital., more: Douay and E. Y., heart: [The single word 
lb, and the corresponding word in the different versions, expresses 
all that is expressed by the cumulated words sometimes given.] 

Ps. 11 : 1 ; Heb., h. In, or, to, Jehovah have flown for refuge I ; 
how say they to en-phsh of me, [i. e., to me,] fly to mountain as 
sparrow? Gr., to the psuche of me, emigrate to the mountains as a 
little sparrow ? Lat., to my anima, go to dwell in, or, migrate to, 
mountain as sparrow? Douay, to my soul: get thee away from 
hence to the mountain like a sparrow ? Ital., I confide myself m, 
or, upon, the Signore ; how say ye to my anima. : Fly away to your 
mountain, (as) a little bird? E. V., In the Lord put I my trust: 
how say ye to my soul, Flee (as) a bird to your mountain ? 

Ps. 11: 5; Heb., Jehovah tsdiq,t\\Q straight [i. e., just] ihhn, 
searcheth out, or, proveth, or, watcheth, u, but, unrighteous, u a-heb, 
breathing after, wrong, hateth en-phsh of him : [This may mean, 
the en-phsh of Jehovah, i. e., Jehovah, hateth him ; or, he, the per- 
son spoken of, hateth en-phsh of him, i. e., hateth himself.] The Gr. 
is, but who embracing injustice hateth the of himself ^sz^cAS [i. e., 
hateth himself] : Lat., but who loveth iniquity hateth his animam 
[accusative] : Douay, the Lord liveth . . . , but he that loveth ini- 
quity hateth his own soul : Ital., The Signore searcheth, or, proveth, 
the just ; e, but, his anima hateth the wicked, and him that loveth 
violence : E. Y., but the wicked, and him that loveth violence, his 
soul hateth. 

Ps. 13: 2; Heb., Until when shall I put, or, set, counsels, or, 
prudences, on en-phsh of me; grief in Z&of me of day? Gi\, psuche, 
. . . hardia: Lat., How long shall I put, or, set, consilia, counsels, 
or, purposes, concerning, or, in, my anima ; grief in my cor by 
day ? Ital., Until when not shall I do other wholly than that to 
advise in the mind, e perplex, or, trouble, myself in the cuore f 
Douay, How long shall I take counsels in my soul, sorrow in my 
heart all the day ? E. Y., How long shall I take counsel in my soul, 
(having) sorrow in my heart daily ? [Why does E. Y. insert 
hamng ?] 



THEOLOGY OF THE BIBLE. 



113 



Ps. 13 : 5 ; Heb., . . . shall exult lb of me &c., [i. e., I will ex- 
alt ; Tb is equivalent to en-phsh.'\ 

Ps. 16 : 2 ; Heb., Thou hast said to Jehovah, Lord of me thou : 
The Gr., the Lat., and the Douay, have, I have said &c. : The Ital. 
interpolates 0 my anima^ thou hast said &c. : And the E. V. inter- 
polates 0 my soul, thou hast said &c. : [We thus have the authori- 
ty of the Ital., and the E. V., that when David says, en-phsh of me, 
Gr. psuche of me, E. Y. O my soul, he means himself; and that is 
so, beyond controversy: he means by O David, that corporeal 
David who can praise God with mouth, with lips, with tongue, 
with en-phsh, breath.] 

Ps. 16 : 9; Heb., Therefore rejoiceth lb of me, u, yea, exult eth 
kbud, the liver, of me, aph, besides, in addition, also, bshr, the flesh, 
of me [for I'\ shall lie down I, to, or, in, security, or, confidence. 
[ The lb of me, and the kbud of me, and the bshr of me, are, respec- 
tively, used for Z Before this was put in type I saw in Geddes's 
" General answer to queries" the following remarks : (Besides the 
first eight books of the Bible he gave a translation of the Psalms, 
or a part of them. I think it is not to be found in this country.) 
"My having, in Ps. 16: 9, translated, my liver rejoiceth, has ex- 
posed me to a number of critical squibs from difierent quarters ; 
and even from babes and sucklings in criticism." And after a play- 
ful remark or two in reply, he says : " It is evident that lb and kbd 
in the verse are parallel terms. We must therefore render them 
both literally, or, both metaphorically ; else the parallelisin wiL 
disappear. 'Now it appears to me, that a literal rendering here best 
preserves the force and beauty of the parallelism ; than which, per- 
haps, a more natural one can hardly be conceived. The heart and 
the liver are two conspicuous corresponding parts, the one placed on 
the right, the other on the left side of the human body. How far 
the liver is really afiected by joy or grief, I must leave to physiolo- 
gists and anatomists to determine. It is enough for me, that in 
the estimation of the Hebrew writer it was deemed so. Nor was 
the idea peculiar to the Hebrews. We find the same notion enter- 
tained, and the same or similar expressions used by the most ele- 
gant Greek and Roman poets." He cites Anac. Od. 3 ; Horace, B. 
1, Ode 3. We should think, that a competent knowledge of the 
functions of the liver, with a little experience of the efiect produced 
on the feelings by sluggishness in its action, and of the sense of 
alertness resulting from its restoration to the quickness of healthy 
action, could not fail to shew the naturalness and beauty of this 
8 



114 



THEOLOGY OF THE BIBLE. 



Heb. use of it. In Gen. 49 : 6, before given, the E. V. for Tcbd 
gives honour. In this verse, Ps. 16: 9, and in Ps. 57: 8, and 
108 : 1, where the Heb. word is the same, it gives, glory. Geddes 
asks, " What parallelity is there between heart and glory. Besides, 
my glory rejoiceth^ is as absurd as my joy rejoicethP So in Gen. 
49 ; 6, M)d and en-phsh are parallel terms, whether my liver, or 
mine honour, or my glory, be given for kbd of me.] 

Ps. 16 : 10; Heb., M, that, not wilt thou ozb, leave, desert, for- 
sake, en-phsh of me [i. e., me J in shaul, the grave, not wilt thou 
give hsid, the excellent, pious, of thee to experience shht, the pit, 
sepulchre : [i. e., the effects of the sepulchre, namely, corruption] : 
Gr., hoti, that, not eglcataUipsei wilt thou abandon, forsake, leave 
behind, the psmhe of me [i. e., me] in hades, the grave, oude, not 
at all, wilt thou give, or, permit, the sanctified, or, pious, of thee to 
see [i e., to experience, suffer,] diapthoran, destruction, corruption: 
Lat., Since that not wilt thou leave, or, abandon, forsake utterly, 
my anima in inferno, the lying below, nee, not so much as, wilt 
give, or, suffer, thou thy holy, or, pious, to see corruj^tion : Ital., 
For, or, since, thou not lascerai, wilt leave, forsake, abandon, my 
anima in the sepolcro, sepulchre, (e) not wilt thou permit, or suffer, 
that the thy Holy feel the corruption of the fossa, grave, trench : 
[The Ital. thus making my anima in the sepulchre equivalent to, 
thy Soly feel the corruption of the grave. And it is plain, that to 
leave the en-psh, Gr. psuche, Lat. and Ital. anima of any one, the 
Hebraism for him, in the grave, is equivalent to suffering him to 
experience the corruption of the grave.] The Douay is. Because 
thou wilt not leave m^y soul in hell ; nor wilt thou give thy Holy 
One to see corruption : E. Y., For thou wilt not leave my soul in 
hell ; neither wilt thou suffer thine Holy One to see corruption. [See 
Acts 2 : 27, 31, given in their order. After rendering the Heb. as 
above, to experience the pit, se23ulchre, I found that Ges., under 
shht, renders, " to see, i. e., to experience, the sepulchre," citing this 
verse, and Ps. 49 : 9. The Heb. in Ps. 49 : 1 and 9 is. Ah, 2. bro- 
ther, or, kinsman, not ransoming shall ransom a man, not shall give 
to God to expiate him; v. 9, u, that he may live forever, not may 
see, experience, that shht, pit, sepulchre, (i. e., the effects of the 
pit, corruption, forever.) In Job 17: 13, the same Heb. word 
shavlis, used, and the Gr. there gives hades ; the Lat., infernus ; 
the Douay, hell; the Ital., sepolcro ; the E. Y., the grave. And in 
Job 17 : 16, the Heb. has the same word; and the Gr. there gives 
hades , the Lat., infernus ; the Douay, pit ; the Ital., the sepolcro ; 



I 



THEOLOGY OF THE BIBLE. 



115 



the E. v., the pit. And in Job 33 : 18, the Heb. is, He preserveth 
en-phsh of him (i. e., him) from shht, the pit, sepulchre: Gr., the 
psuche of him from death : Lat., animam of him from corruption : 
Douay, his soul (j. e., him) from corruption : Ital., to save liis ani- 
ma from the fossa, grave, trench : E. V., He keepeth back his soul 
from the pit. And in Job 33 : 24, the Heb. is, ... preserve hiin 
(equivalent to en-phsh of him in v. 18) from going down into shht, 
the pit, sepulchre: Gr., to death: Lat., and Douay, to corruption: 
Ital., to the fossa : E. V., to the pit. (Ges., under shht, gives, for 
shht, the grave, citing this verse.) And in Job 33 : 28, the Heb. is, 
He preserved, or, preserve, en-phsh of me (i. e., me) from oher, going 
away, being taken away, into shht, the pit, sepulchre, u, that, or, 
and, life of me in aur, light, (used for prosperity, says Ges.) shall 
appear, or, on prosperity shall look : Gr., Preserve psuchtn of me 
from the not to go (we say, from going) into diapthoran, destruc- 
tion, corruption, hai the life of m.Q phos, light, (metaphorically, says 
Donnegan, joy, health,) shall see : Lat., He hath delivered his ani- 
ma, that it go not into interitum, extinction, but living, light should 
see : Douay, He hath delivered his soul from going into destruction, 
that it may live and see the light : Ital., (thus God) riscuotera, will 
redeem, ransom, get loose, cause to escape, his anima, that it pass 
not into the fossa, e his life shall see the light, or, see light : E. V., 
He will deliver his soul from going into the pit, and his life shall 
see the light. (Ges., citing this verse under ohr, for the words ohr 
h shht in it, gives, " perish in the sepulchre.") In Job 33 : 30, the 
Heb. is. To restore, or, bring back, en-phsh of him (i. e., him) from 
shht, the pit, sepulchre, grave: Gr., the psuche of me from death, 
(using death as equivalent to the grave,) : Lat., That he may call 
back, or, restore, animam of them from corruption {man in v. 29 
means men) : Douay, That he may withdraw their souls from cor- 
ruption : Ital., To draw his anima from the/bss«'. E. Y., To bring 
back his soul (i. e., him) from the pit, &c. In Ps. 55 : 24, E. V., v. 
23, we have, Heb., But thou, God, wilt bring down them to digged 
pit, men of bloods : The Gr. uses here^Arear, well: Lat., into jt^w- 
teum, well, pit, of inter itus, extinction : Douay, into the pit of de- 
struction, bloody and deceitful men, &g. : Ital. But, thou,0 God,wilt 
cause to descend, go down, them into the well of perdizione, per- 
dition, destruction ; the men, or, men, of blood and of fraud, &c. : 
E. v., V. 23, But thou, O God, shalt bring them down into the pit 
of destruction : bloody and deceitful men, &c. [The expression in 
the Douay, bloody men, followed by the English Version, does not 



116 THEOLOGY OF THE BIBLE. 

well express the Heb. men of bloods^ i. e., men who kill bloods, 
equivalent to kill en-phsh.'\ 

After I had given in public lectures the teachings of the Bible 
as to the meaning of the E. V. words, soul, spirit, ghost, hell, &c., 
one of the hearers, a churchman in full communion, asked me if I 
had ever seen a certain dissertation of Bishop Hobart, (deceased.) 
I had not. He told me where I could borrow it ; and I borrowed it. 
I read it with feelings which I venture to say the reader of these 
pages will, in some degree at least, experience, when I shall have 
given what I have to say of that dissertation ; which an Episcopal 
clergyman afterwards told me is one of the standards of the Church. 
At present I shall only inform the reader how Bishop Hobart, and 
the bishops he cites in his support, read this verse in the E. V., Ps. 
16 : 10. What more I have to say of that dissertation will come 
more properly under the words Ghost, and Hell. 

The reader perceives that the Douay gives the word nor^ and 
the E. v., the word neither^ between the two clauses of the verse. 
Bishop Hobart, at page 59 of his dissertation, says, "There are 
most decisive reasons to justify the interpretation that the word 
soul in Ps. 16: 10, means the soul. For if soul in this passage does 
not mean the immortal part of man, but is synonymous with animal 
life, or dead body, the meaning of the passage, as referring to the 
two distinct parts of the human nature of Christ is lost." Didn't 
the Bishop see that his words " as referring to the two distinct 
parts of, &c." look very much like an assumption that the passage 
does refer to two distinct parts of &c. ; and that that assumption 
convicts him of arguing in a circle ? The Bishop continues, " The 
last clause in the passage is not a repetition of the former ; there is 
an opposition between them, so far as that they convey distinct 
meanings, and refer to different things." Another assumption 
founded on the sense which he and his supporting bishops, by still 
another assumption, give to the word neither used in the E. V. 
The Bishop then again gives the passage in the E. V. " Thou wilt 
not leave my soul in hell ; neither wilt thou suffer thine Holy One 
to see corruption." And says, " But if soul refers to the dead body, 
the force of the passage is entirely lost. If this were the sense of 
the words, as Bishop Burnet observes, there will be no opposition 
in the two parts of the period ; the one will be only a redundant re- 
petition of the other. Therefore it is much more natural to think, that 
the branch concerning Christ's soul being left in Hell must relate 
to that which we commonly understand by souV Hobart then re- 



THEOLOGY OF THE BIBLE. IIY 

marks : Bishop Burnet considers this text as " unquestionable au- 
thority that our Saviour's soul was left in Hell." He then says, 
King, in his history of the Apostles' Creed, gives the same appli- 
cation to the word soul here, observing, " Although the word soul 
may, by a metonymy, be taken in Scripture for the hody yet it 
cannot be so understood when it is placed in opposition to and con- 
tradistinguished from it, as in this text it is." An assumption by 
this Ecclesiastic also, founded on the sense which he too, by an- 
other assumption, gives to the word neither used in the E. V. 
Bishop Hobart then cites Bishop Pierson as saying, "From this 
passage the article — the descent into Hell is clearly and infallibly 
deduced." Meaning, the words in the short form of the Apostles' 
Creed (so called) " He descended into hell" after the words, " dead, 
and buried." 

The tenet of Episcopacy is, that the word hell means a place for 
what it calls departed souls, spirits, ghosts, intermediate between 
death and resurrection. The dissertation informs us that these three 
words mean the same thing. And so they do ; as the reader has 
already learned. I had said so in one of my lectures before I saw 
the "Dissertation." They all mean hreath ; and a breath ighuo^ a 
breath breathed out, exspired, is a Hebraism for a dead, as the 
reader has also already learned. But the Dissertation tells us they 
each mean a departed conscious ghost, spirit, soul, which goes to 
Episcopacy's intermediate place. Episcopacy says, that the Pres- 
byterian tenet, that what Presbyterianism, also, calls soul, spirit, 
&c. goes at once to the Presbyterian hell or to the Presbyterian 
heaven, is a heresy. This is so said at page 40 of the Dissertation. 
We thus have one of these Ecclesiastical bodies say to the other, 
You are wrong. And the other retorting. You are wrong. So 
that we have Ecclesiastical authority that they are both wrong. 
And the reader of the foregoing pages has found better authority. 
Scripture authority, that they are both wrong ; by having learned 
that there is no such thing, or, rather, no such nothing, as what 
Ecclesiastics call soul, spirit, ghost. As to the words dead body 
used in the Dissertation, the reader has seen in several passages of 
the E. V. dead body where the Heb. is dead en-phsh, Gr., ended 
psuche, and where King James's Ecclesiastics who gave as the 
E. y. found no excuse from either of the other versions for their 
use of the words dead body. 

Bishop Hobart, at page 56, has the candor to apprise his read- 
ers that other Ecclesiastics dilfer from him and the bishops he cites ; 



118 



THEOLOGY OF THE BIBLE. 



and maintain, that the first clause of Ps. 16 : 10 means, thou wilt 
not leave my life, my dead body, in the grave ; and that the second 
clause means, thou wilt raise me from the dead. We see that the 
word neither^ between the clauses of Ps. 16: 10, as the verse is 
given in the E. Y., is taken by Bishop Hobart, and the Bishops he 
cites in his support, to make the two clauses express, the one clause 
something in opposition to and contradistinguished from the other. 
And on this assumption they argue thus : that the second clause in 
the E. Y. verse, " neither wilt thou suffer thine Holy One to see cor- 
ruption," must mean the body ; and that the word neither makes the 
second clause mean something different from the first ; and therefore, 
say they, the first clause " thou wilt not leave my soul in hell" must 
mean, not leave the orthodox soul in hell. They make the words 
" thine Holy One" in the last clause mean hody / and make the 
words " my soul" in the first clause mean the orthodox soul. Their 
theory would not let them see that thine Soly One in the last clause 
means me ; and that my soul in the first clause means me. Whence 
do they get hody for the words Soly One f Whereas my soul is 
constantly used in the Bible for me ; and his soul for him. See 
Job 33: 18, 24, 28, 30, before given. And again, in Acts 8: 33, 
the Gr. has, as a quotation, " as, or, for, airetai^ is made away with, 
killed, destroyed, from the earth the soe, breath, [for lifel of him." 
And in Ps. 49 : 15, the Heb. has, en-phsh of me from hand oishaul: 
the Gr., the psuche of me from, or, out of, hand of hades : the Lat., 
mj anima from hand of infernus: the Douay, my soul from the 
hand of hell : the Ital., my anima from the sepulchre [i. e., me from 
the sepulchre, of course] : the E. Y., my soul from the power of the 
grave. Now, first, our own writers frequently use our word 
or in the sense of that is, between words of like import, and 
between clauses of like import : hundreds of instances of which 
might be given. I give but a few. Professor Wilson, p. 53, " The 
Septuagint or Greek translation :" " The old Ionic, or first alphabet 
of the Greeks," p. 5 : " The old Hebrew or Samaritan alphabet," ^. 
8 : Margin to Job 31 : 39, before given, "to expire or breathe out." 
The true word is exspire, i. e., breathe out, wholly out. We write 
expire, the sound being the same without the s as with it, the sound 
of the s being contained in the x. And Ainsworth writes the Lat. 
verb expiro / but the Hederici lexicon, which renders the Greek 
into Latin, writes exspiro. And in Yalpy's Greek Grammar, p. 7, 
" sp)iritus or breathings." So, we have, " Gospel, or good tidings." 
Augustinian or Calvinistic Doctors of Divinity." In all the above 



THEOLOGY OF THE BIBLE. 



119 



instances or means thai is. And even in the Dissertation of Bishop 
Hobart we have or used many times in the sense of that is ; thus, 
" hades or hell," p. 46. " The descent of the soul or spirit," p. 13, 
"The region of the dead, or place of the departed," p. 78. I 
need nofc multiply examples of such use of the word or. The Douay 
gives the word nor between the two clauses of Ps. 16 : 10. In con- 
formity with the use of or in the examples above given, nor, in the 
Douay of the verse, means that is thou wilt not, &g. The E. V. 
uses the word neither between the two clauses of the verse. James's 
Ecclesiastics, no doubt, thought neither to be stronger than the 
Douay nor, to express what they, no doubt, intended it should be 
taken to express, namely, what Bishop Hobart and the Bishops he 
cites in his support contend that it does express in the verse, that 
is to say, opposition, contradistinction. We will therefore give a 
few examples of the use of the word neither where it has no such 
meaning as the " Dissertation" would give it in Ps. 16 : 10 ; but is 
used for, that is not, &c. Job 21 : 4, before given : Turn to that 
verse: The Heb. there has u, even, or, yea ; the Gr., oude, not, no 
not, not at all, the same word it has between the two clauses of 
Ps. 16 : 10. The Lat. in Job 2V : 4 has nec, not even, no not, the 
same word it has between the two clauses of Ps. 16 : 10. The Ital. in 
Job 27 : 4 has e between the clauses, the same particle it inserts in 
italics between the clauses of Ps. 16 : 10. The Douay in Job 27 : 4 
has neither between the clauses ; and in Ps. 16 ; 10, nor. The E. Y. 
in Job 27 : 4 has nor between the clauses ; and in Ps. 16 : 10, has 
neither between the clauses. In l^umbers 30, E. Y. v. 5, the Dou- 
ay has " both her vows and her oaths shall be void, neither shall 
she be bound to what she promised." E. Y., " not any of her vows, 
or of her bonds wherewith she hath bound her soul, shall stand." 
Josh. 11 : 14, E. Y., "Every man they smote with the edge of the 
sword, until they had destroyed them, neither left they any to 
breathe." It cannot be necessary to give other examples of such 
use of the word neither. 

Is it not amazing, that high Ecclesiastical Dignitaries, even 
Bishops, should attempt to build upon the E. Y. word neither in 
the E. Y verse Ps. 16 : 10, so enormous a tenet as they would have 
us believe is taught by the words " He descended into hell," in the 
short form of the creed called the Apostles' creed. But what is our 
astonishment when we learn that in the Hebrew tliere is no word 
at all between the two clauses ; and that the two clauses in the 
Hebrew manifestly are : Thou wilt not abandon en-phsh of me [i. e., 



120 



THEOLOGY OF THE BIBLE. 



me] in the grave, thou wilt not give the excellent, or, pious, of thee 
[i. e., me] to experience the corruption of the grave. The Christ 
was left in the grave ; but not so as to experience the corruption 
of it. And even the Ital. gives, my anima in the sepulchre, tomh, 
(so that my anima must mean me,) where the Douay and E. Y. 
have hell in the verse ; and the Lat. inferno y and the Greek, hades, 
for the Heb. shaul. And the Ital., by its insertion of e in italics 
between the clauses, shews that there is no word in the Hebrew be- 
tween the clauses. Prof. Wilson's remark, before given, that the 
Hebrew, even to such as assume to teach religion, is as a sealed 
book, could not well have a stronger proof of its truth than is 
afforded by the " Dissertation" we have been speaking of. Bishop 
Hobart, and the bishops he calls to his aid, were ignorant of the 
Hebrew of the verse. This must be said in all charity, or some- 
thing worse would be true. And the Ecclesiastics who, as he tells 
us, read the verse differently, must have been equally ignorant of 
the Hebrew, or they would at once have given the crushing answer, 
that there is no word in the Hebrew between the two clauses of 
the verse. And the Ecclesiastics who gave us the Psalter version 
of the Psalms, given in the Book of Common Prayer, &c., were, 
also, without knowledge that in the Hebrew there is no word be- 
tween the two clauses of Ps. 16 : 10. They insert neither between 
the clauses : and give the verse thus, " For why ? thou shalt not 
leave my soul in hell ; neither shalt thou suffer thy Holy One to see 
corruption." This Psalter version was taken from what was called 
the Bishops' Bible, as I have lately learned from good authority. 
I have not been able to obtain a copy of the Bishops' Bible. Buck, 
in his Theological Dictionary, says, " ArchbishojD Parker resolved on 
new translation for the public use of the church ; and engaged the 
bishops, and other learned men, to take each a share or portion ; 
these, being afterwards joined together and printed with short anno- 
tations, in 1568, in large folio, made what was afterwards called 
the Great English Bible, and commonly the Bishops' Bible." And 
Buck further says, " The Archbishop oversaw, directed, examined, 
and finished the whole." It thus appears, that these bishops, and 
learned men, and this Archbishop, were, also, without knowledge 
that in the Hebrew there is no word between the two clauses of 
Ps. 16 : 10. !N"ot one of all the bishops, &c., above referred to, be- 
ginning with Bishop Hobart, ever saw the Hebrew of the verse, or 
knew what it was. 

What I have given above is quite satisfactory evidence to me 



THEOLOGY OF THE BIBLE. 



121 



that the clause in the short form of the Creed, " He descended into 
hell," is an interpolation. But I will give better and fuller evi- 
dence of it. First, the Book of Common Prayer says, it may be 
omitted. Second, immediately after the short form of the Creed, 
the Nicene Creed, drawn up by the second Grand Council of Mce, 
A. D. 381, is given; and this is sometimes read in the Churches in 
place of the short form. This Creed has no such clause in it. Its 
language is, " He suffered and was buried; and the third day he 
rose again, according to the Scriptures." If the clause, " He de- 
scended into hell " had been j)ut in the Creed before the time of 
that Council, then they must have struck it out : and in that case 
we have its authority that the clause was an interpolation. But 
the proof is clear that it was not put in the Creed until after the 
time of that Council. Third, in 1 Cor. 15: 2, 3, Paul says, "how 
that Christ died for oar sins according to the Scriptures ; and that 
he was buried ; and that he rose again the third day according to 
the Scriptures." If " He descended into hell," in the sense in which 
the Dissertation would have us understand the words, was any part 
of Paul's creed, he could not have avoided using those words, or, 
words of like import in that connection. Surely he understood as 
well as the Bishops of the " Dissertation" whether the idea they 
attach to the words was an article of the true Creed, and to be be- 
lieved as such. The interpolated words do no harm when properly 
understood. They are simply a repetition of the idea, he was 
buried. Fourth, in Hom. 10:7, the Gr. is, " Or, who shall go down 
into the abyss : that is, Christ eh nekron^ from among dead, to lead 
up." Abyss is the same word which we have before seen means 
the grave. The Lat. in Rom. 10: 1 uses the word dbyssum. I find 
no such word in Ainsworth. And we have seen that the Latin 
words for which the Douay gives hell, and the E. Y. hell, are the 
two Latin adjectives inferus and infernus^ defined, beneath, lying 
below. The Lat. uses neither of those words in Rom. 10 : V : So 
that we have the authority even of the Latin, whatever that may 
be worth, that it would not be necessary to go to the Bishops' hell 
to bring Christ up from among dead. The Douay in Rom. 10: 7 
is, Or who shall descend into the deep ? (These words are given in 
the Douay as a quotation) that is, to bring up Christ again from 
the dead. The Ital. of Rom. 10: T is, or who shall descend into 
the abyss ? That is, to draw Christ from the dead. E. Y., Or, who 
shall descend into the deep ? that is, to bring up Christ again from 
the dead. Of course, the dead is where he went to, or he could not 



122 



THEOLOGY OF THE BIBLE. 



be brought up again from tbere. And so in Acts 4:10, Gr., known 
be it to all you, Jcai, and, or, even, to all the people Israel, that en, 
through, by means of, in the power of, the name of Jesus Christ the 
Nazarene, (The Lat. and Ital. also give, the ISTazarene : the Rheims 
and E. Y. give, of Nazareth,) whom ye crucified, whom God 
egeireii, awoke, animated, [i. e., made alive,] eJc nehron, from 
among dead, [of course he went to the dead,] en touto, through, by 
means of, in the power of, that [i. e., the name of Jesus] houtos, this 
[man] has been presented before you sound, or, whole. And so in 
the Creed, " He descended into hell ; the third day he rose from 
the dead," the place he rose from must be the place he went to. 
Fifth, Ephes. 4 : 9, Gr. That but, A7iebe, he was caused to ascend, 
what is it ei me, if not, unless, he descended first into the more un- 
derneath parts of the earth, or, ground. Lat. But quod, that, for- 
asmuch as, whereas, he ascended, or, came up, what is it nisi, un- 
less, if not, he descended first into inferiores, [the comparative de- 
gree of the Lat. adjective inferus, for which the Douay so often 
gives hell, and E. Y., hell,] the more beneath parts of the terra, 
earth, ground. [The Heb. arts is defined earth, and ground, and is 
used frequently in each of these senses in the Scripture, and the 
translations give for it, ea.rth, and ground. And the Lat. terra is 
defined, earth, ground ; and the Ital. terra, used in this verse, is 
defined, earth, soil.] The Ital. of Ephes. 4 : 9 is, ISTow that He is 
raised, what thing is it (other) if not that first also he was descend- 
ed into the parts more low of the terra, earth, soil. [The Ital. 
word sotterra is defined by Graglia, imder ground, the only defini- 
tion he gives of it.] In Deut. 32 : 22, the Ital. is, and hath burned 
even to the place more low sotterra, uuder ground. The Douay 
there gives, and shall burn even to the lowest hell; E. Y., andsha^ll 
burn unto the lowest hell. [This is the only place in the Penta- 
teuch where the E. Y. gives the word hell, though the Douay gives 
it in six places before in the Pentateuch. It was rather an unfor- 
tunate place for the E. Y. to make a first trial of it. I once asked 
a graduate of the Princeton Seminary, who had received the Doc- 
torate from that Institution, where the word hell first occurred in 
the E. Y. He did not recollect. I told him, Deut. 32 : 22. I asked 
him what the Greek word there was. He said he supposed it was 
hades. I asked him if that Greek word had occurred before in the 
Pentateuch. He said he didn't know that it had. Before asking 
him where the word hell^T^t occurred in the E. Y., I put this ques- 
tion to him : If an author use a word six times in one and the same 



THEOLOGY OF THE BIBLE. 



123 



sense, and then use it a seventh and last time, can he be supposed 
to have used it the last time in any difierent sense ? He answered, 
Certainly not. And certainly no one can give a different answer. 
After getting his answer, I told him that the word hades was used 
six times before in the Greek of the Pentateuch ; and that in each 
of those six places the E. V. gives grave or pit. He then asked me 
for those verses. I could not then give them from memory. I now 
give them to the reader.] 

Gen. 37: 35; Heb., shale: Gr., hades: Lat., inferm: Douay, 
hell: Ital., sepolaro : E. Y., the grave. 

Gen. 42: 38 ; Heb., shale: Gr., hades: Lat., inferus : Douay, 
hell: Ital., sepolcro : E. Y., the grave. 

Gen. 44: 29; Hob.., shale : Gr., hades: Lat., inferus: Douay, 
hell: Ital., sepolcro : E. Y., the grave. 

Gen. 44: 31; Heb., shale: Gr., hades: Lat., inferus: Douay, 
hell: Ital., sepolchro: E. Y., the grave. 

Numb. 16: 30; Heb., shale: Gr., hades: Lat., infernus: Doa- 
ay, hell: Ital., inferno : E. Y., the pit. 

Numb, 16: 33; Heb., shale: Gr., hades: Lat., infernus: Dou- 
ay, hell : Ital., inferno : E. Y., the pit. 

Then comes the seventh and last place where hades is used in 
the Greek of the Pentateuch, namely, Deut. 32 : 22, Heb., shaul: 
Gr., hades: Lat., infernus: Douay, hell: Ital., sotterra, under 
ground: E. Y., hell. 

We thus have what hell means in the Pentateuch, The Law / 
admitted to be the last appeal for all doctrine. James's Ecclesias- 
tics seem to have thought they must have the word hell somewhere 
ill The Law. They could not find a place for it, in the sense in 
which orthodoxy uses it, in either of the first six passages ; and 
therefore, rather than not have it at all in The Law, they embrace 
this last opportunity, and give hell here, where even the Ital. gives, 
under ground. 

Thus much in reference to the word hell seemed called for in 
connection with the matter now in hand. Under the word Hell 
every passage where it is used in the E. Y. will be given. 

We now proceed with the proof, already sufficiently ^eonclusive, 
that the phrase in the short form of the Creed " He descended into 
hell" is an interpolation. A volume giving the Gospels and Epis- 
tles now extant attributed to Christ, and his Apostles, and their 
companions, not included in our N"ew Testament, has been publish- 
ed in Boston, from the last London Edition. It is entitled " The 



124 



THEOLOGY OF THE BIBLE. 



Apocryphal "New Testament." The Preface to this volume states, 
that the Gospels and Epistles in our New Testament " were selected 
from various other Gospels and Epistles, the titles of which are 
mentioned in the works of the Fathers and the early historians of 
the Church and refers to a Table at the end of the volume which 
gives the titles of twenty-nine such other Gospels ; and of other 
writings called Epistles, Acts, Revelations, Writings; and the 
names of the early writers who cite or notice them. The Preface 
then says. These books "naturally assume the title of the Apocry- 
phal "New Testament ; and he who possesses this and the New Testa- 
ment has, in the two v^olumes, a collection of all the historical re- 
cords relative to Christ and his Apostles, now in existence, and con- 
sidered sacred by Christians during the first four centuries after his 
birth." And proceeds: "In a complete collection of the Apocry- 
phal writings, the Apostles' Creed is necessarily included ; and as 
necessarily given as it stood in the fourth and until the sixth cen- 
tury, from Mr. Justice Bailey's edition of the Common Prayer 
Book, without the article of Christ's Descent into Hell; — an inter- 
polation concerning which the author of the Preface to the Cata- 
logue of the Manuscripts of the King's Library thus expresses him- 
self : ' I wish that the insertion of the article of Christ's Descent 
into Hell into the Apostles' Creed could be as well accounted for as 
the insertion of the verse 1 John 5 : 7. The best that can be said 
for it is, that it might possibly have come in, in like manner, not 
long before, from a gloss or paraphrase, that was at first put in the 
margin or between the lines.' " 

We now proceed with Psalms. 

Ps. 1 7 : 9 ; Heb. . . . enemies of me b, unto, en-phsh have drawn 
together upon me : Gr., the enemies of me the psuche of me have 
surrounded: Lat., my amwic? have compassed about: Douay, my 
enemies have surrounded my soul: Ital., (from before) to my mor- 
tal enemies (that) one encompass : E. Y., (from) my deadly enemies 
(who) compass me about. 

Ps. 17: 11; E. Y., They have compassed us [for me] in our 
steps : % 

Ps. 17 : 13 ; Heb., . . . en-phsh of me : Gr., the psuche of me: 
Lat., my anima : Douay, deliver my soul from the wicked one: 
Ital., riscuoti, ransom, redeem, get loose, my anima from the im- 
pious : E. Y., deliver my soul from the wicked. 

Ps. 18 : 2 ; E. Y. . . . my deliverer ; 



THEOLOGY OF THE BIBLE. 



125 



Ps. 18 : 15 ; Heb., ... by nshme ru-ach aphk [for aphiJc], by a 
breath of the breath of the nostrils of thee : Gr., by emp?ieuse6s 
pneumatos orgts sou, by a blowing into, inflation, inspiration, of 
breath of anger of thee : Lat., by inspiratione spiritus, an onblow- 
ing, or, outbreathing of the breath, of thy anger : Ital., by the 
blowing of the veyito, wind, of thy nostrils : Doiiay, at the blast of 
the S2nrit of thy wrath : E. Y., at the blast of the hreath of thy 
nostrils. 

Ps. 19: 7 ; Heb., Teaching of Jehovah complete, bringing back 
en-phsh : [L e., refreshing : See Ruth 4 : 15, before given.] Gr., 
turning hack psiichas : [i. e., enabling to draAV free breaths, for, re- 
freshing.] Lat., converting animas, turning about [i. e., bringing 
back] breaths : Ital., The Law of the Lord (is) perfect, or, com- 
plete, it ristora, restores, [i. e., brings back,] the anima, breath : 
[Gragiia defines ristorar si, to refresh one's self.] Douay, The law 
of the Lord is unspotted, converting souls : E. Y., The law of the 
Lord (is) perfect, converting the soul: The margin ^yvq?, restoring, 
citing Ps. 23 : 3. 

Ps. 20:4; Heb., . . . lb, for, desire ; as en-phsh is often used. 

Ps. 21:2; Heb., Desire of lb of him thou hast given him : Gr., 
The desire of thepsuche of him: Lat., Desire of cor of him: ItaL, 
of his more: Douay and E. Y., Thou hast given him his hearfs 
desire. 

Ps. 22 : 20; Heb., Deliver from sword en-pMh of me, fr'om hand 
of dog ihide, the only one, of me : (Hence, says Ges., that which is 
most dear, that which cannot be replaced, poetically, says he, for 
life, citing this verse, and Ps. 35 : 17.) Gr., the psuche of me, the 
only born of me : Lat., my anima, my unica, dearly beloved : 
Douay, my soul, my only one: It?!., mj amraa,m.j unica, only; 
E. Y., my soul, my darling. 

Ps. 22 : 29 ; Heb. v. 30, Ate, or, devoured, (for, enjoyed, see 
Ges., under akl^ u, and, drank in (pleasure, or, iniquity, says Ges., 
under shte, citing Job 15 : 16 ; Pro v. 9:5,) every of the rich ; {inch 
is used for loicJced, for a reason which Ges. gives, and which we 
shall find in the sequel;) before him they shall sink down^ they all 
shall go down to ophr, the dust, ii, and, en-phsh of them not to live 
again : Gr., v. 30, Ate and adored all the drinking of the earth ; 
before him they shall all come to, or, reach, falling into the earth, 
or, ground : but thepsuche of me to him let live again : Lat., Have 
eaten and adored all the fat of the earth ; before him they go down, 
or, end,*all, as, or, even as, they go down into the earth, or, 



126 



THEOLOGY OF THE BIBLE. 



ground : yet my anima to him shall live, or, have life : Douay, All 
the fat ones of the earth have eaten and have adored : all they that 
go down to the earth shall fall before him. And to him my soul shall 
live : Ital., All the fat of the earth shall eat and adore ; (likewise) all 
they that go down into the dust, e, yea, or, and, that not are able 
to keep themselves in life^ shall be humbled before him : [This is all 
that the Ital. gives.] E. V., All (they that be) fat upon earth shall 
eat and worship : all they that go down to the dust shall bow be- 
fore him : and none can keep alive his own soul. [Does the reader 
see any sense in the E. Y. verse ? Would James's Ecclesiastics have 
it that all who go down to the earth worship before him ?] 

Ps. 23 : 3 ; Heb., en-phsh of me he bringeth back : [see 19: 7] : 
Gr., thepswcAe of me : Lat., mj anima convertit, he turns about: 
Douay, He hath converted my soul : Ital., He to me restoreth the 
anima: E. V., He restoreth my soul. 

Ps. 24 ; 4 ; Heb., Pure of hands u hr, clear, pure, of lb, who not 
hath lifted up to sliua, falsehood, en-phsh of him, ii not hath sworn 
for fraud: [How swear without breath?] Gr., the psuche of him: 
Lat.. his anhna: Ital., who hath not lifted up his mind to vanity, 
and not hath sworn with fraud : Douay, who hath not taken his 
soul in vain, nor sworn deceitfully to his neighbour. See E. V. 

Ps. 25 : 1 ; Heb., To thee, Jehovah,, en-phsh of me have I lifted 
up : (i. e., says Ges., under nsha, Thee have I wished for, desired, 
citing this verse and others.) Gr., the psuche of me: Lat., my ani- 
ma: Ital., my anima : Douay, my soul. See E. V. 

Ps. 25: 13; Heb., en-phsh of him [i. e., he] in goodness tlin^ 
shall lodge : Gr., the psuche of him : Lat., anima of him : Douay, 
His soul shall dwell in good things : Ital., The anima of him shall 
dwell in midst of goods, happinesses : E. Y., His soul shall dwell 
at ease ; margin, " shall lodge in goodness." 

Ps. 25: 20; Heb., en-phsh: Gr., psuche: Lat., anima: Ital., 
anima: Douay, Keep thou my soul, and deliver one. See E. Y. 

Ps. 26 : 9: Heb., en-phsh of me [for me]: Gr., psuche: Lat., 
anima: Ital., anima: Douay, and E. Y., my soul. 

Ps. 26 : 11 ; E. Y, . . . redeem me. 27 : 3, E. Y, . . . my heart 
[Heb. lb, of me] shall not fear : [Poetically for, I will not fear.] 

Ps. 27 : 8 ; Heb., ... to thee said lb of me, [Poetically for, I 
said.] 

Ps. 27 : 12 ; Heb., give not me to en-phsh of enemies of me ; u, 
yea, breathing out oppression: Gr., to p>3uchas : Lat., to an'mio.s : 
Douay, Deliver me not over to the loill of them that hate me : . . , 



THEOLOGY OF THE BIBLE. 127 

and iniquity hath lied to itself ; Ital., Give me not to the will of 
my enemies, &c. : E. Y., Deliver me not over unto the will of mine 
enemies : . . . and such as breathe out cruelty. 

Ps. 28 : 3 ; Heb., Draw me not with wicked : Gr., the psuche of 
me [for me] with the wicked : Lat., Draw me not together with the 
wicked : Douay, Draw me not away with the wicked: Ital., me: 
See E. Y. 

Ps. 30 : 1 ; E. Y for thou hast lifted me up. 30 : 2, E. Y. 

. . . thou hast healed me. 

Ps. 30 : 3 ; Heb., Jehovah, thou hast brought up from, or, out 
of, shaul, the grave, en-phsh of me ; thou hast kept me alive from 
iui'dl, going down into, bur, pit : Ges., under hie, renders this last 
clause, " thou hast called me back to life," citing this verse, and 1 
Sam. 2:6; Deut. 32 : 39, and other passages: Gr., the psuche of 
me ex^ out of, or, from hades, thou hast saved me from going down 
into lakkon, a pit : Lat., my anima from infernus, me from them 
that go down into pit: Douay, thou hast brought my soi*^ from 
hell : thou hast saved me from them that go down into the pit : 
Ital., O Signore, thou hast made my anima to mount forth from 
the sepolcro ; thou to me hast saved the life, that I not should go 
down into the fossa, grave, trench. See E. Y. 

Ps. 30 : 9 ; Heb., What profit in dm, the blood, [for, life,] of me 
in going down me to shht, the pit, sepulchre, grave ? whether can 
praise thee dust ? whether can it celebrate with praise truth of 
thee ? [That is. Dust cannot, &c :] The Gr. uses here diaphthoran, 
destruction, corruption, for the Heb. shht: The Lat. uses corrup- 
tion : Douay, What profit is there in my blood, whilst I go down 
to corricptionf The Ital fossa, graye, trench: E. Y., pit. 

Ps. 31 : 2 ; E. Y., . . . deliver me ... to save me. 31 : 4, E. Y. 
Pull me out of the net (or, snare) that they have privily laid for me. 

Ps. 31 : 6 ; E. Y., . . . thou hast redeemed me, 

Ps. 31 : 7 ; Heb., . . . thou hast cared for in afflictions en-phsh 
of me [i. e., me] : Gr., the psuche of me : Lat., my anima : Douay, 
my soul: Ital., my anima : E. Y., my soul. 

Ps. 31:9; Heb., Pity me, Jehovah, for, narrow to me ; fall away 
by vexation, or, grief, eyes of me, en-phsh of me, and lythn, belly, in- 
most parts, bowels, of me : Gr. Pity me O Jcurios, for is pressed down 
(metaphorically, says Donnegan, oppressed, tormented, afflicted,) or, 
disordered, troubled, thrown into confusion, perplexed, vexed, by 
ardour, or, anger, the eye of me, the psuche, breath, of me, and the 
gaster, belly, or, lower belly, of me : Lat., ... is disordered, or, dis- 



128 



THEOLOGY OF THE BIBLE. 



quieted, put in confusion, troubled, spent, wasted, in anger my eye, 
my anima, breath, and my venter^ ^^lly, stomach : Douay, my eye 
is troubled with wrath, my soul, and my belly : Ital., my eye, my 
anima, and my ventre, l^elly? are consumed with grief : E. Y., mine 
eye is consumed with grief, (yea,) my soul and my belly, 

Ps. 31 : 13; Heb., . . to take away en-phsh of me they medi- 
tated, or, purposed, plotted, laid wait : Gr., the psuche of me: Lat., 
my anima : Douay, Ital., and E. Y., to take away my life. 

Ps. 33 : 6 ; Heb., By Word of Jehovah shmim, the heavens, 
were made, yea, by ru-ach, the breath, of mouth of him all the 
army, or, host, of them: Gr., word . . . pneuma of the mouth of 
him : Lat., word . . . spiritus of mouth of him : Douay, word . . . 
spirit of his mouth : Ital., loord, . . . breath of his mouth : E. Y, 
the same. 

Ps. 33 : 19 ; Heb., To preserve from death en-phsh of them, w, 
yea, to keep alive them in famine : \them, and en-phsh of them, 
mean the same; en-phsh of them is poetical.] Gr., ihe psuchas of 
them : Lat., animas of them : Douay, To deliver their souls from 
death: Ital., To redeem the anima of them from death, e to pre- 
serve them alive in (time of) famine: See E. Y. 

Ps. 33 : 20 ; Heb., en-phsh of us hhte, waiteth, (i. e., says Ges., 
under this verb, is full of confidence, citing this verse and others,) 
I, towards, Jehovah: [poetically for, I wait, am full of, &c.] : Gr., 
IlIiq psuche of us Awjt90W2e^ez, awaiteth, persevereth, to Jcurios : Lat., 
our anima sustinet, holdeth, waiteth the Lord: Ital., Our anima 
attende, considereth, waiteth, the Signore : Douay, Our soul waiteth 
for the Lord : E. Y., the same. 

Ps. 33 : 21 ; Heb., For h him shall rejoice Ih of us, [i. e., I will 
rejoice in him.] 

Ps. 34 : 1 ; Heb., I will praise, or celebrate, Jehovah ; at every 
opportunity, or fit time, continually praise of him h mouth of me. 

Ps. 34 : 2 ; Heb., In Jehovah ttell, [reflex form of ell,'\ shall 
glory herself, en-phsh of me; [i. e., I will glory, or, boast, myself 
in, &c.] 

Ps. 34 : 22 ; Heb., phude, preserveth, delivereth from danger, 
Jehovah, en-phsh of servants of him ; (For phde, the verb used 
here, Ges. gives, to preserve, to deliver life from danger, citing 
this verse.) 

Ps. 35 : 3 ; Heb., ii, yea, or, and, pour out (figuratively, says 
Ges., under ruq, the verb used here, for, draw out, citing this verse 
and others), a spear, and shut to crying out [them that cry out] 



I 



THEOLOGY OF THE BIBLE. 129 

persecute, or, to persecute, me ; say to en-phsh of me [i. e., to me], 
deliverance of thee I : (Ges., under sgr^ gives a free translation of 
the first clause of the verse, thus : " make bare the spear and shut 
up (the way) to my persecutors," citing this verse ; and under en- 
pJish^ gives life for en-phsh, citing this verse, and Ps. 35 : 7 ; 1 1 2 ; 
120: 6.) 

Ps. 35 : 7 ; Heb., For without cause they hid for me shht, a pit, 
nets without cause hphm, they digged, for en-phsh of me : Ges., for 
the verb hphr, to dig, says, metaphorically, to dig a pit for, to 
lay snares, to j)lot, citing this verse. 

Ps. 35 : 8 ; E. Y., . . . and let his net that he hath hid catch 
himself: [i. e., en-phsh of him, instead of en-phsh of me, for me, in 
verse 7.] 

Ps. 35: 9; Heb., And en-phsh of me shall exult in Jehovah, 
shall rejoice in ishuotu the deliverance of [i. e., proceeding from] 
him. 

Ps. 35 : 10 ; Heb,, All bones of me shall say, Jehovah, who &c. 
[i. e., I will say emphatically, or, with all my heart.] Margin, " i. 
e., I shall say so with all my might, and from the inmost recesses 
of my being." — Ed. 

Ps. 35 : 12 ; Heb., They requited me evil for good, shJcul, be- 
reavement to en-phsh of me : Ges., for shhul, gives, bereavement, 
the condition of a person left by all, citing this verse: The Gr. 
gives, atelcnian, want of children, loss of children, sterility, to the 
psuehe of me: Lat., unfruitfulness, or, barrenness, to my anima: 
Ital., To me they render evil for good ; they render grief to my 
anima : Douay, They repaid me evil for good : to the depriving 
me of my soul: E. V., They rewarded me evil for good (to) the 
spoiling (margin, depriving) of my soul 

Ps. 35 : 13 ; Heb., ... I depressed, or, oppressed b fasting en- 
]jhsh of me : Gr., reduced, or, weakened, the psuehe of me : Lat., 
made weak my anima : Ital., I afflicted my anima with fasting : 
Douay, I humbled my soul with fasting : E. V., I humbled my soul 
with fasting. 

Ps. 35 : 17 ; Heb., , . . bring back, or, restore, renew, refresh, 
en-phsh of me from laying wastes of them, from young lions of 
them ihid^ that which is most dear, of me : (i. e., says Ges., poeti- 
cally, for, life. See Ps. 22 : 20, before given. Under Jcphid, younsx 
lion, Ges. says, it is figuratively applied to cruel and blood-thirsty 
enemies, citing this verse, and Ps. 58 : 6 ; Jerm. 2 : 15.) The Gr., 
in Ps. 35 : 17 is, restore, or, return, replace, th.Q psuehe of me : Lat., 
9 



130 



THEOLOGY OF THE BIBLE. 



restore, or, renew, repair, make good, my anima: Ital., draw my 
anima from, &c., my only one from the young lions : Douay, rescue 
thou my soul from their malice, my only one from the lions : See 
English Version. 

Ps. 35 : 25 ; Heb., Not let say them in lb of them, eah^ aha, en- 
'plish nu^ the breath, soul, [for desire,] of us: Gr., psuche of us : 
Lat., our anima : Ital., Let them not say . . . Ah ! our anima : 
Douay, Let them not say ... it is well to our mind: E. Y., . . Ah, 
so would we have it. 

Ps. 35 : 28 ; E. Y., And my tongue shall speak of thy righteous- 
ness, [my tongue means I ; as does my en-phsh, breath.] 

Ps. 38 : 7 : Heb., Jcl^ so that, loins of me full of burning : The 
Gr. gives, the psuche of me, for the Heb. loins of me. 

Ps. 38 : 9 ; Heb., adni, (used only of God, says Ges.,) manifest 
to thee every taue desire, or, longing, of me ; [we have this ex- 
pressed by en-phsh.'] 

Ps. 38 : 12 ; Heb., And have laid snares seeking for [i. e., they 
that seek for] en-phsh of me : Gr., hoi, those, seeking psuche of 
me: Lat., my anima: Ital., my anima: Douay, my soul: E. Y., 
that seek after my life [why life, here ? The Ital. is anima ; Douay, 
soul ; Lat., anima ; Qy., psuche ; Heb., en-j^hsh.] 

Ps. 39: 3; Heb., Hot, lb of me b, in, entrails of me; in hegig, 
heat, fervour of mind, of me kindled fire; spoke I with tongue of 
me, (Ges., under hegig, renders, " in my fervour, fire kindled.") 

Ps. 39: 11 ; Heb. v. 12, b tukhut, punishments, corrections, for 
sin thou chastisest man, and meltest, or dissolvest, (in tears, see Ges., 
mse^ as osh, a moth, hmde, the precious, of him, [equivalent to 
ihid, used poetically for life, in Ps. 22: 20; 35 : 17; which see, and 
equivalent to en-phsh in other places.] (Ges., under mse, the verb 
used here, says, it is used figuratively for " melt the heart," i. e., 
says he, terrify, citing this verse : The Gr. gives, hast caused to 
dissolve (in tears, says Donnegan, under ehteko) the psuche, breath 
of him. [The Gr. here giving joswcAe for the Heb. hmde\ : Lat., ani- 
ma of him : Douay, and thou hast made his soul to waste away like 
a spider : Ital., If thou punish, or, chastise, any one with punish- 
ments, or, chastisements, of iniquity, thou makest to dissolve, or, 
melt, all that there is of beautiful and excellent in him. See E. Y. 

Ps. 40 : 8 ; Heb., To do will of thee, God of me, the desire, or, 
delight, of me, u, yea, ture, the instruction, teaching, law, of thee 
in midst of moi, intestines of me : Gr., in midst of the Jcardia of 
me : Lat., in midst of my cor: Ital., e thy law is in the midst of 



THEOLOGY OF THE BIBLE. 



131 



my interiora, entrails : Douay, and thy law in the midst of my 
heart : E. V., yea, thy law (is) within my heart. 

Ps. 40 : 14 ; Heb., Let them be put to shame; ^^ put to shame, 
or, caused dishonour, ihd, at once, or, together, seeking after [they 
that seek after] en-phshoi me to take away her [it] : Gr., the psuche 
of me to take away her [it] : Lat., my anima that they may take 
away her [it] : Douay, that seek after my 80ul to take it away : 
Ital., that seek my anima^ to cause it to perish: E. V., that seek 
after my soul to destroy it. 

. Ps. 41 : 2 ; Heb., Jehovah will guard him and keep alive him, . . 
and not wilt thou give him to en-phsh of enemy of him : Gr., in 
hands (for, en-phsh) of enemy of him : [The Gr. gives the sense.] 
Lat., to the anima of enemies of him: Douay, and deliver him not 
up to the will of his enemies : Ital., and E. V., to the will of, &c. 

Ps. 41:4; Heb., . . . repair, or, mend, en-phsh of me : (A meta- 
phor, says Ges., under rpha^ for, to heal a person.) Gr., cure the 
psuche of me : Lat. and Ital., sana, cure, heal, my anima: Douay, 
and E. V., heal my soul. 

Ps. 42 : 1 ; Heb., As stag org, desireth (that is, says Ges., un- 
der org, as if, lifteth up en-phsh to, desireth,) streams of waters, so 
en-phsh of me torg (the same verb) desireth, thee: Gr., th.Q psuche 
of me: Lat., my anima: Ital., As the stag agogna, aspires after, 
covets, the brooks of waters, so my anima agogna thee : Douay, 
As the hart panteth after the fountains of waters ; so my soul pant- 
eth after thee : See E. V. 

Ps. 42 : 2 ; Thirsteth en-phsh, the breath, of me for God : Gr., 
ih-Q psuche of me: Lat., my anima: Ital., my anima: Douay and 
E. v., my soul. (The Heb. thirsteth en-phsh is used for eager de- 
sire, says Ges., under tsma.) 

Ps. 42 : 4 ; Heb., These I remembered, and I poured out, or, ex- 
pended profusely, ol, upon, over, me en-phsh of me : Gr., the psuche 
of me: Lat., my anima: Ital, I to me verso, pour out, spill, shed, 
my anima, (when) to me I reduce to memory these (things) : Dou- 
ay, These things I remembered, and poured out my soul in me : 
E. v.. When I remember these (things) I pour out my soul in me. 

Ps. 42 : 5 ; Heb. v. 6, Why art thou brought down, or, sunk 
down, en-phsh of me, and hummest ol, upon, or, in me ? {heme, to 
hum, the verb used here, is an onomatopoietic, says Ges., and is 
used of internal emotion, citing this verse, and Ps. 42 : 12, E. V., v. 
11 ; Jerm. 4 : 19 ; 31 : 20 ; Song of Sol. 5 : 4 ; [in each of which 
the same Heb. verb is used]. Ges. adds, " This internal emotion is 



132 



THEOLOGY OF THE BIBLE. 



sometimes compared poetically with the sounding of musical in- 
struments, just as Forster relates that in some of the islands of the 
Pacific they call pity, the barking of the bowels : and he cites Isai. 
16: 11, where the same verb, heme, hum, occurs, and where he ren- 
ders " my bowels shall sound like a harp for Moab ;" and Jerem. 48 : 
36, where the same Heb. verb occurs, and where he renders, "my 
heart shall sound for Moab like pipes.") The Gr., in 42 : 6, E. Y., 
V. 5, has, the psuche of me : Lat., my anima : Ital., my anima, why 
thro west thou thyself down, and stirrest, or, movest, disturbest, 
vexest, thyself in me : Douay, Why art thou sad, O my soul ? and 
why dost thou trouble me ? E. V., Why art thou cast down, O my 
soul ? and (why) art thou disquieted in me ? Read the rest of the 
verse in the E. Y. ; thou, and J. 

Ps. 42 : 6 ; Heb., v. T, . . . ol, upon, or, in, me en-phsh of me is 
sunk down : Gr., the psuche of me: Lat., my anima: Ital., my 
anima : Douay, my soul is troubled within myself : E. Y., my soul 
is cast down within me. 

Ps. 42 : 11 ; Heb. v. 12, same as v. 6, Heb. V. 

Ps. 43 : 5 ; Heb., the same. 

Ps. 44 : 25 ; Heb. v. 26, When is sunk down to dust en-phsh of 
us ; is glued to earth, or, ground, belly of us : Gr., the psuche of us, 
. . . the belly of us: See E. Y. 

Ps. 49 : 3 ; Heb., The mouth of me shall speak wisdom ; [equiv- 
alent to, en-phsh, the breath, Douay and E. Y., so often soul, of me 
shall speak wisdom. The mouth can't speak without €?i-phsh .*] Gr., 
the mouth of me shall speak wisdom: Lat., my mouth shall speak 
wisdom : Douay, the same : Ital., the my mouth shall utter (things 
of) great wisdom : E. Y., my mouth shall speak of wisdom. 

Ps. 49 : 6 ; Heb., Those trusting in riches, and in the abun- 
dance of riches of them glorying tliemselves, or, being proud ; (Ges. 
says, the rich is put for the wicJced, as wealth generally holds men 
in sin.) 

Ps. 49 : 7 ; Heb., Brother not redeeming shall redeem alsh, 
man, or, a man ; not shall give to God Jcp)hr, a redemption price, of 
him, or, he cannot give to God a redemption price of himself; (Ges., 
under lcp)hr, cites Exod. 21 : 30, and 30 : 12, and gives Jqyhr en-phsh 
II, the Heb. words used in each of those verses, and renders them 
" the redemption price of his life.''') The Gr. in Ps. 49 : V is, . . he 
shall not give to God a sacrifice of expiation, or, a ransom, of him- 
self: Lat., he shall not give to God his own atoning, or, propiti- 
ating : Douay, . . he shall not give to God his ransom : Ital., nobody, 



THEOLOGY OF THE BIBLE. 



133 



in fine, can redeem, or, ransom, his brother, nor give to God the 
price of his redemption, or, ransom : E. Y., None (of them) can 
by any means redeem his brother, nor give to God a ransom for 
him : (Margin, " Or, for himself.")— Ed. 

Ps. 49 : 8 ; Heb., even, price of redemption of en-^hsh of 
them; but, or, in that, or, because, hdl^ ceasing to be, or, coming 
to an end, for ever, or, [in the preterite,] ceased to be, or, come to 
an end, forever: [This verse is parenthetical, between v. V and 9 ; 
the Heb. did not use the marks of parenthesis, nor the mark of in- 
terrogation :] Gr., Jcai, even, or, and, the price of the redemption of 
the psuche of him: kai, but, or, as, he ceased for ever : Lat., et, and, 
or, even, price of redemption, or, ransom, of his anima ; et^ and, 
or, even, laborahit^ he shall lie under, forever. (Ainsworth says, 
lahoro is used metaphor, for, to lie under :) Douay, nor the price of 
the redemption of his soul: and shall labour for ever : Ital., E, and, 
or, even, the redemption, or, ransom, of their (own) anima not can 
be found, and il manchera^ him shall fail for ever : [But the Ital. in- 
serts, in italics modo oie, between il and manchera ; so that, with 
the italics, the Italian is, and the (manner) shall fail forever: The 
E. V. of the verse is put in parenthesis thus : (For the redemption 
of their soul is precious, and it ceaseth for ever.) 

Ps. 49 : 9, [To be read in connection with v. 7.] Heb., u, so that, 
ihi oud I ntsh, he may live again to be perpetual, not may see [i. e., 
experience] that shht^ pit, sepulchre : [i. e., the effects of the sepul- 
chre, or, pit, namely, corruption, forever:] Gr., [To be read in con- 
nection with the Gr. of v. 7.] And live again forever ; that he shall 
not see diapthoran^ destruction : Lat., And live besides in the end, 
or, conclusion : not shall see interitum, extinction, destruction : 
Douay, And shall still live unto the end. He shall not see destruc- 
tion : Ital., To cause that he continue forever, (e) that he may not 
see the /ossa, grave, trench: E. Y., That he should still live for 
ever, (and) not see corruption. 

Ps. 49: 10; Heb., M, when, or, since, he knoweth sagacious 
die : together fools and brutish iahdu, are lost, destroyed, extirpated, 
perish, and leave to coming after them riches of them : Gr., When, 
or, since, he sees, or, knows, wise dying, likewise senseless and want- 
ing understanding are lost, or, perish : and leave behind to strang- 
ers, or, others, the riches of them : Lat., When he shall see wise 
dying ; together witless, and fool peribunt, are annihilated, perish. 
And they shall leave behind to strangers their riches : Douay, 
When he shall see the wise dying : the senseless and the fool shall 



134: THEOLOGY OF THE BIBLE. 

perisli together : And they shall leave their riches to strangers : 
Ital., Since they see (that) the wise die, (and that) likewise the 
mad and the foolish periscono, perish, or, are cast away, and leave 
the their goods, or, properties, to others : E. Y., For he seeth (that) 
wise men die, likewise the fool and the brutish person perish, and 
leave their wealth to others. 

Ps. 49 : 11; Heb., Sepulchres, or, graves, of them houses of 
them for ever, habitations of them to circle and circle, [signifying 
for ever, see Ges., dur. The grave is frequently called in Scripture, 
house, habitation.] They have given name by names of them on 
lands : [i. e., most likely, they v\^ho after them have come into pos- 
session have named the lands by the names of those who in their 
lifetime owned them. Men in their lifetime do not give their own 
names to their land :] Gr., The taphoi, graves, tombs, of them 
houses of them for ever, tents, or, covers, of them to generation and 
generation, or, to age and age ; they have called, or, named, [i. e., 
men have called, or, named,] the names of them [the rich dead] 
upon the lands of them : [i. e., that belonged to them in their life- 
time :] Lat., And sepidcra, the graves, tombs, sepulchres, of them 
houses of them for ever ; tents of them to progeny and progeny ; 
they have called [i. e., (impersonal) men have called] their names 
upon their lands : Douay, And their sepulchres shall be their houses 
for ever ; their dwelling places to all generations : they have called 
their lands by their names : The Ital. of the verse is. The their in- 
ward (thought is, that) their houses (shall abide, or, continue) for 
ever, (and that) their habitations (shall last, or, continue) through 
every age ; they impose their names to the lands : E, V., Their in- 
ward thought (is, that) their houses (shall continue) for ever, (and) 
their dwelling places to all generations ; they call (their) lands after 
their own names. | There is no word in the Heb. for the word their 
nor for the word oion in the E. V., of the verse ; and even the Ital. 
has not the word oion. We see that the E. Y. has taken the Ital. 
of the verse ; the other three versions, the Gr., the Lat., and the 
Douay, being entirely different. And further, though the E. Y. 
has taken the Ital., it is less ingenuous than that ; the word thought 
being inserted in italics in the Ital. ; whereas it is given in the Ro- 
man character in the E. Y. ; which is an affirmation that it is in the 
text.] 

Ps. 49; 12; Heb., w, yea, or, and, man 5, in, on account of, 
honour, or, magnificence, hi ilin, not shall pass the night ; [i. e., the 
night of the grave. This verb lin is used of inanimate things, as, 



THEOLOGY OF THE BIBLE. 



135 



food shall not i^ass tlie night, in Exod. 23 : 18 ; 34 : 25 ; Deut. 16 : 
4, cited by Ges. : in each of which the Heb. is, la ilin^ not shall 
pass the night ; la^ there, being equivalent to hi in this v. Ps. 49 : 
12.] nmshl, being assimilated, as cattle ndmu^t\iQj become like, or, 
are made an end of, cut off, perished, ceased : used here, is 

the third person plural passive of the verb dme. As first given by 
Ges., he defines dme^ to become like ; and he cites this verse, and 
verse 20 of this chap., where the Heb. is the same, as instances of 
the use of this verb in that sense : so that he would render in these 
verses thus . . . being assimilated, [i. e., in life,] as cattle they be- 
come like : [i. e., in death :] But Ges. gives, secondly, the same 
verb dme, marked exactly like the first, and defines it, to cease, 
make an end of, perish, cut off: so that, nmdu being in the passive, 
the rendering, according to this definition of the verb, is : being 
assimilated, become like, as cattle they are made an end of, cut off, 
perished, ceased. It is not very important which of Ges.'s defini- 
tions of the verb we use here. Ko one will dispute, that to become 
like cattle at death is equivalent to being made an end of, being 
perished.] The Gr. gives this v. 12, and v. 20, as Ges. would ren- 
der them, namely, he was made like to the cattle the unwise, [to 
cattle unwise, without our article,] and was made like to them : 
The Lat. follows the Greek in these two verses : The Douay gives, 
V. 12, he is compared to senseless beasts, and is become like them : 
V. 20, he hath been compared to senseless beasts, and made like to 
them : [The Lat. words, as well as the Gr. words, and the Hebrew 
words are the same in both verses, 12 and 20.] The ItaL in v. 12 
is. And moreover the man (that is) in honour not (there) shall dwell, 
or, live (always, on the contrary) is rendered like to the beasts 
(that) perish : And in v. 20 the Ital. is. The man (that is) in state, 
or, rank, honourable, and not hath understanding, is like to the 
beasts (that) perish : [The Ital., for ndmu in these two verses gives 
perish ; it is, are made an end of, cut off, perished, ceased, as I 
have given above ; which is preferable, I think, to the rendering of 
Ges.: The E. V. of V. 12 is, ISTevertheless, man (being) in honour 
abideth not : he is like the beasts (that) perish : [following the 
Ital. :] And in v. 20, man (that is) in honour, and understandeth 
not, is like the beasts (that) perish : [following the Ital.] 

Ps. 49 : 13 ; Heb., This drh, way, course of life, of them folly in 
them ; ii, but, or, yet, they who come after them, in mouth of them 
[that come after them] they will be graciously accepted: [It may 
mean, at mouth, for, sayings, of them (who are dead), they who 



136 



THEOLOGY OF THE BIBLE. 



come after them will be made well pleased : but I think the other 
is better.] The Gr. is, This the way, this way, [without our article] 
mode of life of them sJcandalon^ a scandal, to them, Jmi^ but, next 
after these {things, understood) in the mouth of them they will ex- 
tol, or, praise : Lat., This way, or, course, of them a scandal to 
them ; et, yet, afterwards in their mouth they will be well liked : 
Douay, This w^ay of theirs is a stumbling-block to them : and after- 
wards, they shall delight in their mouth: Ital., This their way (is) 
to them a folly [i. e., is their folly], and yet their descendants are 
pleased to follow their precepts ; E. V., . . . this their way (is) their 
folly ; yet their posterity approve their sayings. (Margin, delight 
in their mouth.) 

Ps. 49: 14; Heb., Like, or, as, sheep in shaul they place them, 
death ^>o, shall pasture (figuratively, says Ges., under roe, for, 
guard, rule) them ; and shall tread with the feet over them, the just 
in the morning ; (and so given by Ges., under rde, citing this verse : 
it is 49: 15 in the Heb.) [What could more aptly, and in more 
perfect accord with all the rest of the chapter, express the idea 
that at the resurrection of the just the wicked will be left in their 
graves, trampled under the feet of the just. ] u, yea, tsir, form, (so 
given by Ges., citing this verse) of them to nothings, or, to brought 
to nothings, shaul, the grave, mzbl, a habitation, lu, to, or, for, 
them: Gr., As, or, just as, or, like, sheep in hades, ethento, they 
put, lay, lay down, [them], death shall pasture (metaphorically, 
says Domiegan, shall rule) them : shall overpower them the straight 
^ (metaphor., says Donnegan, for, upright) in the morning, and the 
boetheia, succour, of them shall be let fall into disuse, or, shall be- 
come obsolete, in the hades ek, out of the reach of, the doxes, fame, 
glory, of them : [i. e., the fame, or, glory, they enjoyed in life will 
not help them out of the grave:] Lat., As, or, like as, sheep in in- 
ferno they are laid down ; death shall pasture (metaphorically, says 
Ainsworth, waste) them ; and shall be lords and masters of them 
the just in the morning ; and the auxiliurrt, help, succour, remedy, 
of them shall grow old in inferno from the glory, or, renown, of 
them : [i. e., their help, &c., from the glory, or, renown, of them 
shall grow old in inferno, the lying below, the grave : Douay, they 
are laid in hell like sheep : death shall feed upon them : And the 
just shall have dominion over them in the morning : and their help 
shall decay in hell from their glory : Ital., they shall be put sotterra, 
under ground, as, or, like, sheep ; the death [death] them shall pas- 
ture, or, feed upon ; and the (men) straight [for, just] shall rule 



THEOLOGY OF THE BIBLE. 



137 



over them in that morning; and the sepolcro^ sepulchre, tomb, 
consumer shall waste, waste away, accomplish, destroy, their 
heautiful appearance, (that shall be carried away) from their habi- 
tation : E. v., Like sheep they are laid in the grave ; death shall 
feed on them ; and the upright shall have domiuion over them in 
the morning ; and their beauty shall consume in the grave fronl 
their dwelling. (Margin, [it is not said by whom,] " or, the grave 
(being) an habitation to every one of them.") 

Ps. 49 : 15 ; Heb., But God will redeem, or, set free, en-phsfi of 
me [i. e., me, or, the breath of me,] from hand of sJiaul when 
igh^ he shall take, send for, or, fetch, me : Gr., But God will de- 
liver by ransom the psuche of me, from, or, out of, hand of hades^ 
when he may, or, shall, take, or, purchase, me : Lat., But God redi- 
met^ will redeem, ransom, or, purchase, my anima from, or, out of, 
hand of inferus^ when he shall take me : Douay, But God will re- 
deem my soul from the hand of Jiell^ when he shall receive me : 
\me and my soul mean the same.] Ital., But God will ransom, or, 
redeem, or, get loose, my anima from the sepolcro, [i. e., me from 
the sepoUro^ sepulchre, tomb ;] for, or, since, he me will receive (to 
himself): E. V., But God will redeem my soul from the poAver of 
the grave ; (Margin, " from the hand of the grave, or, hell," citing 
Ps. 16 : 10 ;) for he shall receive me. 

Ps. 49 : 16 ; Heb., Be not thou afraid when, becometh rich 
aish^ a man, hi^ when, becometh great hhud^ the riches, (so given 
by Ges., citing this verse, and Isai. 10: 3; 66: 12; in each of which 
the Heb. word is Ichud,) of house of him : (figuratively, says Ges., 
for, the family of him :) Gr., Fear not when may be rich anthropos^ 
a man, and when may be filled the doxa, fame, of the house of him : 
Lat., Thou shall not be afi-aid, when rich shall have become homo^ 
a man, and when shall have been multiplied the gloria, renown, 
reputation, glory, of the house of him : Douay, Be not thou afraid, 
when a man shall be made rich, and when the glory of his house 
shall be increased : Ital., Fear not, when alcuno^ somebody, shall 
be enriched, when the glory of his house shall be increased : E. Y., 
Be not thou afraid when one is made rich, when the glory of his 
house is increased. 

Ps. 49: lY ; Heb., since, not at death of him shall he take 
away anything, not shall go down after him Jchud, the riches, of 
him. 

Ps. 49 : 18 ; Heb., Although en-phsh of him [i. e., he] in life of 
him may be praised ; and they will praise thee Jci, when, thou doest 



I 



138 THEOLOGY OF THE BIBLE. 

well for thyself : the Gr. has, the psuehe of him : Lat., anima of 
him : Donay, For in his life-time his soul will be blessed, and he 
will praise thee when thou shalt do well to him : Ital., Although 
he have blessed his anima in his life ; and (such) thee will praise, 
if thou of to give pleasure, and good time : E. Y., Though while he 
lived he blessed his soul : (Margin, " he counted himself happy." — 
Ed.) and (men) will praise thee when thou doest well to thyself. 

Ps. 49: 19; Heb., He shall be carried to, or, into, [the future 
tense of hua^ for which Ges. gives the Gr. eisphero^ for which Don- 
negan gives, carry to, convey into,] dur^ the house, of fathers of 
him ; (Ges., under dur, gives the Hebrew words here, and renders, 
"the house of their fathers," i. e., says he, the grave ; citing this 
verse ; the verse in the Heb. is 49 : 20;) od ntsa, to perpetuity, for 
ever, not shall they see azir, light : (i. e., says Ges., light of life, 
citing Job 3: 16; where the Heb. has the same word aur, only; 
and citing Ps. 56 : 14, the E. Y. is v. 13, where the Heb. has, more 
fully, says, Ges., aur hum, light of lives. The Heb. lives is uni- 
formly rendered life:) The Gr. of Ps. 49 : 19, (the Gr. is v. 20, as 
is the Heb.) is. He shall come to, or, enter into, eos, even to, as far 
as, families, or, races, of fathers of him, even to eternity not shall 
he see light : Lat., He shall enter in as far as with the progenies of 
his fathers ; and even to, or, as far as, eternity not shall he see 
light : Douay, He shall go into the generations of his fathers : and 
he shall never see light : Ital., He shall come (there where is) the 
progeny, or, generation, of his fathers ; never to eternity not shall 
they see the light : [light, without our article. In Italian, two 
negatives strengthen the negation.] E. Y., He shall go to the gen- 
eration of his fathers ; they shall never see light. [To the word 
Me here, somebody, it is not said who, puts in the margin, " The 
souV This is one of the attempts of Orthodoxy to. thrust the dog- 
ma, the immortal soul, into the Bible, of which I have said there 
are several quite as puerile as that of Scott to find it in Gen. 2 : 7.] 
Ps. 49 : 20 : This verse has been rendered in connection with 
verse 12. 

I have now to state, that the later copies of the Hebrew (as is 
the case with my copy) have in verse 11 of this chapter the Heb. 
word qrh, entrails, bowels, inwards, by mistake for the Heb. word 
qhr, grave, sepulchre ; the letters hr being transposed and written 
rh ; a mistake either of the copyist of the manuscript or of the type 
setter. I have had such transpositions of letters by the type-setter 
occur more than once already in printing these sheets. And enough 



I 



THEOLOGY OF THE BIBLE. 139 

has been shewn of the want of knowledge of the Hebrew to justify 
the remark that the proof reader would not be likely to know 
which was the right word. And even if he did, he might not have 
observed the mistake. It may be thought quite as probable that 
the mistake was by the copyist. The word qrb in the verse makes 
the first clause of the verse in the Heb. read, entrails, bowels, in- 
wards, of them houses of them forever ; the absurdity of which 
conclusively shews mistake ; and any one knowing that the Heb. 
has the word qbr, grave, sepulchre, could not fail to see at once that 
qrb is a mistake for qbr. I have rendered the verse from the 
Heb. as if the right word was there. And the Septuagint gives, 
oi taphoi auton, the graves, tombs, of them houses of them for ever. 
And the Lat. and the Douay, give the same. The Septuagint was 
made by Hebrews direct from the Hebrew. Of course the Hebrew 
manuscript from which that was translated must have had the right 
word, qbr. 

Being, some years ago, in the study of a Bishop of the Episcopal 
Church, he, at my request, took down a fine edition of a Polyglot 
Bible, of which he had before spoken to me. I asked him to turn 
to the 49th Psalm. He did so ; and read it to and including verse 
11 from the column containing the E. V. I then asked him to read 
that verse from the Greek column, the Septuagint, saying, that is 
my book. He said I was entitled to that : and read the verse in 
the Greek. He had not observed the Greek before. He then, of 
his own accord, read the verse as given in the column containing 
the Italian. Whereupon I made some remark signifying that that 
was a Popish version. He then said, he had a smattering of Hebrew ; 
and took down a book in which the Hebrew was given, and under 
each line of the Hebrew a rendering of it into English. The Heb. 
words were there given as qrb, &c. ; and under the line was a ren- 
dering in English thus, " their inwards their houses for ever." That 
translator, whoever he was, did not interpolate any words. I asked 
the Bishop what the word inwards there meant. He said he 
couldn't tell. I have not learned whether the Bishop has since 
made up his mind what the word inwards there means. If he will 
turn to the margin of the edition of the Bible in English called 
" The Comprehensive Bible" he may be relieved from further study 
as to its meaning, by learning that in the Hebrew of the book he 
consulted the Hebrew word qrb is given by mistake for qbr. The 
margin to Ps. 49 : 11 there is, " or, ' their grave is their house for 
ever, their dwelling-place through all generations, though their 



140 



THEOLOGY OF THE BIBLE. 



names are celebrated over countries.' All the ancient versions, in- 
stead of qrhm^ their inward part, seem to have read qhrm^ their 
grave ; which is probably the true reading." The word probably^ 
used here, is due to orthodoxy. If all the ancient versions seem 
to have read qbrm^ their grave, why say, " which is probably the 
true meaning ?" 

The Italian versionist chose not to follow the Greek, nor the 
Latin, but to take qrb to be the right word; and hence the necessity 
of interpolating so many words in the Italian rendering of the verse. 
And James's Ecclesiastics chose not to follow the Greek, nor the 
Latin, nor the Douay, but to follow' the Italian ; and hence the ne- 
cessity of their interpolating so many words. But I do not see that 
they were under any necessity of giving the word thought as if it 
was in the text. Even the Italian had not done that ; but had put 
that word also in italics. But the Psalter version, or the Bishops' 
Bible, from which, as before said it was taken, is still less ingenuous 
than the E. V. It gives the whole verse in Roman character, as if it 
were all in the text, thus : And yet they think that their houses 
shall continue for ever, and that their dwelling places shall endure 
from one generation to another ; and call the lands after their own 
names. 

That " Graves of them houses of them for ever," is the true Heb. 
in 49: 11 is further shown, if any further evidence were at all 
required, by the similar expression in verse 14, " the grave a habi- 
tation, to, or, for, them," (margin, " the grave (being) an habitation 
to every one of them,") in connection with the first part of that 
verse, " Like sheep in shaul^ the grave, they place them." 

Adam Clarke, in his Edition of the Bible, has this note to Ps. 
49: 11 : He gives, as it is in E. V., their inward thought is, that 
their houses shall continue for ever : and then says : " thus, by in- 
terpolation, we have endeavoured to patch up a sense for this clause. 
Instead of Jcirbam, [the way he writes tlie Hebrew word qrbm^ 
their inward part, the Septuagint [the Greek version] appear to 
have used a copy in which the second and third letters have been 
transposed kibram.^ [the way he writes the Heb. word qbrm^l their 
sepulchres, for they [the Septuagint, i. e., the seventy] translate, 
[giving the Greek,] ' For their graves are their dwellings for ever.' " 
[Are is not in the Greek.] The reader perceives that D.D. Clarke 
thus gives a sly intimation that the ancient copy from which the 
Septuagint was taken might have wrongly transposed the letters 
b and so had qbrm for qrbm ; thas giving the sly intimation, 



THEOLOGY OF THE BIBLE. 



141 



that later copies might be more correct than the ancient ones ; the 
absurdity of which intimation is apparent ; for, the more copies are 
multiplied, the more likely it is that some copyist has made a mis- 
take ; and, a mistake once getting into a manuscript would very 
likely be followed in subsequent copies of it. But the Doctor's 
orthodoxy suggested this intimation to him, and the absurdity of it 
did not prevent him from making it. The Doctor then continues 
his note with the following remarks : " So six or seven feet long, 
and two or three feet wide, is sufficient to hold the greatest con- 
queror in the universe ! What a small house for the quondam pos- 
sessor of numerous palaces and potent kingdoms ! They call their 
lands after their own names. [Giving this as his idea of what the 
next clause of the verse means, and he then continues :] There 
would have been no evil in this if it had not been done on an infidel 
principle. They expected no state of being but the present ; and 
if they could not continue themselves, yet they took as much pains 
as possible to perpetuate their memorial." [Thus this Doctor would 
give no force whatever to the words /or ever in the text of the verse, 
and would make the verse mean, simply, that the rich (i. e., the 
rich wicked) die as others, and all, die ; whereas not only this verse, 
but the whole Psalm, shews, that they will die for ever. These 
last remarks also, of the Doctor's, are due to his orthodoxy.] 

In one of my public readings, on my stating that qrb was a mis- 
take for qhr, a D.D. spoke out and said : It was impossible it could 
be a mistake. I then proceeded to give the Greek, and the Latin, 
and the Douay, of the verse : and the D.D. said nothing further. 
Immediately after the lecture he came to me and apologized for in- 
terrupting me. 1 had before given the Greek of the verse to an- 
other gentleman, a D.D. from the Princeton Seminary. It was new 
to him also. 

I give now an interesting incident relating to this chapter, Ps. 
49. Some time since, I met a gentleman who had been a preacher 
of the orthodox theory, but who had abandoned that theory, and 
had, by the study of the E. Y. alone, obtained the true system of 
the Bible in reference to man, in all its parts, including the resur- 
rection of the just, and of those only : that is, of them who, through 
faith, shall be accounted just. In the course of the conversation I re- 
ferred to this chapter. (He had read it only as the E. V. gives it, 
and as the E. Y. gives verse 11. He had not seen the marginal 
notes mentioned above.) He smiled, and gave expression to the 
idea that that chapter contained a perfect development of the whole 



142 



THEOLOGY OF THE BIBLE. 



system. (And in this he was right.) I then informed him that the 
E. Y. of verse 1 1 was wrong ; and gave him the Greek of that verse. 
He saw at once the harmony of that j-endering with all the other 
parts of the chapter. I subsequently learned, that he had stated 
what he had so understood to be the Greek of the verse to a gentle- 
man who was able to refer to the Greek ; and that that gentleman, 
in his surprise, said, it could not be so. But that, in a short time 
after, that gentleman told him the Greek was as he had been in- 
formed it was. 'Not long since, I again saw the gentleman with 
whom I had conversed ; and he said to me, he should like to see 
the whole chapter rendered from the Hebrew. And inasmuch as 
the chapter is short, and contains the E. Y. word soul three times, 
I have concluded to give the chapter here, beginning at v. 6 in the 
E. Y., being v. 1 in the Hebrew. 

I now state, that on consulting the version made in Latin, by 
St. Jerome, in manuscript, in the fourth century, (he was born 
A. D. 331,) and which was printed as early after the discovery of 
the art of printing as A. D. 1522, a copy of which printed volume 
I examined in the library of a friend, I find that St. Jerome gives 
in Latin " sepidchra eorum domus illorum in eternu^'' sepulchres, 
or, graves, of them houses of them for ever. The Latin Yulgate I 
am using, published under the authority of Pope Clemens the 
Eighth, in 1592, gives the same Latin, with et^ and, prefixed, and 
giving mternum^ instead of eternii. 

I may properly say, in this connection, that within my limited 
acquaintance in my own town, I have met with two gentlemen, 
members in full communion of Churches of diflerent denominations, 
both men of uncommon abilities, who, from their own study of the 
E. Y. alone, had repudiated the so-called orthodox theory ; not- 
withstanding their church connection, and the teachings of their 
ministers. One of them, since dead, on occasion of my calling on 
him on business, put a question to me the answer to which would 
cover the whole subject. I gave him my answer. He said I was 
the first man from whom he had received that answer. A conver- 
sation ensued, from which I learned that he was a thorough E. Y. 
Bible scholar. He told me, that when what he had since found to 
be the truth first struck him, it seemed like heresy to him. But 
that not being able to drive it from his mind, he set himself with 
rencAved diligence to the study of the Bible ; and found, that what 
he had feared was a heresy was plainly the truth of Scripture. And 
now, said he, I am the happiest man alive. I heard the sermon 



THEOLOGY OF THE BIBLE. 



143 



preached at Ms funeral. The preacher spoke in the highest terms 
of his exalted Christian character ; and, by way of consolation to 
his family, gave some of the phrases common on such occasions re- 
specting what he called his soul ; such as, being already in the en- 
joyment of blessedness in (the orthodox) heaven : though the 
preacher knew that his family well understood he had no such idea ; 
but that his hope was, of being accounted just, and of being made 
alive again at the resurrection of the just. To him, indeed, that 
will be the next moment after his death ; for there is no time where 
there is no consciousness. I had often expressed this thought, and 
surprise that any theory could shut out from mens' minds so plain 
a truth. 1 have since seen it beautifully illustrated in a work of 
Archbishop Whately of the Episcopal Church of England, on " The 
Future State." It was brought to my notice by a D.D. not before 
alluded to, to whom I had said, in a conversation about modern 
spiritualism, that there were no such things as spirits^ in the ortho- 
dox sense of the word. Whereupon he said, then you agree with 
Archbishop Whately. I had not then seen or heard of the work ; 
and I so told the gentleman. He said he thought he could borrow 
it for me. Meeting him afterwards, he said he had not yet been 
able to get it. I obtained it at a book-store in New York. 
I now proceed with the E. Y. word soul. 

Ps. 51 : 14 ; E. V., . . . my tongue shall sing aloud, &c., v. 15, 
E. v., . . . my mouth shall show forth thy praise. 

Ps. 54:3; Heb., . . . me . . . en^phsh of me : Gr., . . me . . . the 
psuehe of me: Lat., me, . . . my anima : Douay, me, . . . my soul: 
Ital., against me, . . . seek after my anima : See E. Y. 

Ps. 54 : 4 ; Heb., . . . en-phsh of me : Gr., t\iQ psuehe of me : Lat., 
my anima : Ital., my anima : Douay, my soul: E. Y., my soul: 

Ps. 55 : 18 ; Heb., . . . en-phsh of me^ . . . me : Gr., the psuehe 
of me, . . . me : Lat., my anima, . . . me : Douay, my soul, . . . me : 
Ital., my anima, . . . me : E. Y., my soul, . . . me. 

Ps. 56: 6 ; Heb., . . they lie in wait for en-phsh of me : Gr., the 
psuehe of me : Lat., my anima: Douay, my soul: Ital., my anima: 
E. Y., my soul. 

Ps. 56 : 13 ; Heb., . . . en-phsh of me [i. e., me] from death : Gr., 
th.Q psuehe of me: Lat., my anima: Ital., my anima: Douay, my 
soul: E Y., my soul. 

Ps. 57 ; 1 ; Heb., . . . me, . . . en-phsh of me, . . . I : Gr., me, . . 
thQ psuehe of me, . . . I : Lat., me, . . . my anima, . . . I : Ital., the 
same : Douay, me, . . . my soul, ... I : E. Y., the same. 



THEOLOGY OF THE BIBLE. 



Ps. 57 : 4; Heb., en-plish of me in midst of lions [i. e., I am, 
&c.] [then follows] I: Gr., the psicche of me: Lat., my anima: 
Douay, my soul^ . . I : Ital., my anima, . . I: E. Y., my soul, ... I. 

Ps. 57 : 6 ; Heb., net have they fixed for footsteps of me, have 
bent over en-phsh of me, they have dug before me pit : Gr., the 
psiiche of me: Lat., my anima: Douay, . . . and they bowed down 
my soul: Ital., . . . they have d.rawn to bottom my anima: E. Y., 
my soul is bowed down : [diftering from all the other versions :] 
Read verses 7, 8, 9, in E. Y., I will, &c., equivalent to the poetic 
phrase, E. Y., my soul shall, &c. 

Ps. 59 : 23 ; E. Y., Deliver me, . . . save me from bloody men : 
V. 3, For lo, they lie in wait for my soul : Heb., en-j^hsli of me : Gr., 

xtsuche of me : Lat., my anima : Douay, For behold they haA'e 
caught my sow? ; the mighty have rushed in upon me: Ital., my 
soul, . . . against me. 

Ps. 62 : 1 ; Heb., . . . en-phsh of me: Gr., the psicche of me: 
Lat., my anima: Ital., my anima: Douay, and E. Y., my soul. 

Ps. 62 : 5 ; E. Y., My soul, wait thou only upon God; for my 
expectation is from him. [Would orthodoxy have David to be one 
entity, calling upon his soul as another entity ? ] The Heb., has en- 
phsh of me: Gr., the psuche of me : Lat., my anima: Ital, my ani- 
ma: Douay, and E. Y., my soul. 

Ps. 63 : 1 ; Heb., God, God of me thou, at dawn I will seek 
thee, (Ges. says, shh7\ the verb used here, is a word altogether po- 
etic ; that to seek God is to long after him, citing this verse and 
others), thirst eth for thee en-phsh of me, pineth with longing for 
thee flesh of me, &c. \^flesh of me, and en-phsh of me, are each po- 
etical, equivalent to Zin the verse; to Z thirst, Zpine.] 

Ps. 63 : 3, 4 ; Heb., . . . lips of me shall praise thee, v. 4, Jen, 
rightly, or, thus, will I praise thee. 

Ps. 63 : 5 ; Heb., As of fat w, and, or, yea, of fatness shall be 
satiated en-phsh of me : Gr., the psuche of me : Lat., and ItaL, my 
anima : Douay, my soul: E. Y., my sovl [i. e., I] shall be satisfied 
as (with) marrow (Margin, fatness) and fatness. 

Ps. 63 : S ; Heb., en-phsh of me : Gr., the psuche of me: Lat., 
and Ital., my cmma." Douay, my soz^L* E. Y., my soul followeth 
hard after thee : [i. e., I follow, &c.] — Ps. 63:9; the same in each. 

Ps. 64 : 1 ; Heb., . . . from fear of enemies of me keep chay, the 
breath, of me : Gr., the psuche of me : [The Greek gives psuche for 
chay, as it does also for en-phsK] : The Lat. here gives, my anima : 
Douay, my soul : Ital., and E. Y., my life. 



THEOLOGY OF THE BIBLE. 



145 



Ps. 66 : 9; Heb., . . eii-phsh of iis: Gr., psuche of me : Lat., 
ray anima: Doiiay, my soul: Ital., that hath replaced in life our 
anima : E. Y., which holdeth our soul in life. 

Ps. 66 : 16 ; Heb., en-phsh : psucJie: Lat. and Ital., anima : 
Douay, soul: E. V., ... I will declare what he hath done for my 
soul : [i. e., for me.] 

Ps. 69: 1; Heb., Help, or, deliver us, God, for are come in 
waters even to en-phsh: Gr., psxiche : Lat., (my) anima: Ital., 
even to the anima : Douay, even unto (my) soul : E. Y., unto (my) 
soul, V. 2, E. Y, . . . Zam come into deep waters where the floods 
overflow me. 

Ps. 69 : 10 ; Heb., xi^ and, will distill, flow by drops, 5, in, 

or, by, fasting, en-phsh of me : Ital., I have pianto^ tears, weeping, 
(afflicting) my anima with fasting : E. Y., When I wept, (and 
chastened) my soul with fasting. 

Ps. 69 : 15 ; E. Y, Let not the water-Hood OTerflow me, [see 
69 : 1, ante.'] 

Ps. 69 : 18 ; Heb., come near to en-phsh of me, gal., redeem, buy 
back, her ; because of enemies of me redeem me. 

Ps. 69 : 20 ; Heb., . . lb : Gr., psuche : Lat., co?' : Douay, heaj^t : 
Ital., cicore : E. Y, heart. 

Ps. 69 : 32 ; Heb., . . and shall live lb of you : Gr., and ye shall 
live : Lat., and shall live your anima : Douay, and your soul shall 
live : Ital., and your cuore shall live : E. Y., and your heart shall 
live. [Here the Latin gives anima^ and the Douay, soul^ for the 
Heb. lb. And we have seen before that heart and soul are used as 
equivalents ; and in 69 : 20, the Gr. g\YQ^ psitche for lb., as it does 
in other places.] 

Ps. 70 : 2 ; Heb., . . . seeking after en-phsh of me : Gr., the 
psuche of me : Lat., and Ital., my anima : Douay, and E. Y, my 
soul. 

Ps. 71 : 10; Heb., . . . that watched narrowly en-phsh of me: 
Gr., thQ psuche of me : Lat., who watched my anima : Douay, that 
watched my soul : Ital., that watch, or, spy, my anima: E. Y., 
that lay wait for my soul. 

Ps. 71 : 13 ; Heb., Let be put to shame, iMu [from^-^e], let pine 
away, be wasted, finished, shtni^ satans, of en-phsh of me: Gr., 7io/, 
those, endiaballo7ites, slandering, calumniating, the psuche of me : 
[This Greek verb is compounded of en and diaballo^ defined, to 
slander, to calumniate ; and endiaballo is defined, to calumniate on 
account of anything, or, on a particular occasion ; and diabolos, 
10 



146 



THEOLOGY OF THE BIBLE. 



tlie Gr. noun from diaballo, is defined, an accuser, calumniator : 
from diabolos is the French diaUe, E. V., devil :] Lat., disparaging, 
speaking ill of my anima : Douay, Let them be confounded and 
come to nothing that detract my soul: Ital., Let be confounded 
(and) faint away the adversaries of my anima^ [Graglia, in his 
Italian and English Dictionary, gives avversario^ a noun, and de- 
fines it, adversary, opposer ; and next below it, avversario, adjective, 
and defines it, contrary ; and next below, avversario, noun, and de- 
fines it, the devil. [That's the way they make devils in Italy ; such 
devils as the Popes — the Papas — have so long dealt upon as pro- 
ductive capital.] The E. Y. in the verse is, Let them be confound- 
ed (and) consumed that are adversaries to my soul : [Why did not 
our translators take the third avversario above given, and say, the 
devils to my soul. Perhaps they would have done so if they had 
seen that the word in the Hebrew here is sata^i in the plural, satans, 
the very word where they so often give Satan and Devil, and that, 
too, with capital S, and capital D.] 

Ps. 71 : 23 ; Heb., Shall celebrate with shouting, lips of me ki, 
when, shall sing she to thee u, even, en-phsh, breath, of me, which 
hast redeemed, or, preserved, delivered from danger, thou : Gr., the 
psuche of me : Lat., shall exult, or, frisk about, be frolicksome, mv 
lips, when I shall sing to thee, et, even, my anima, which thou hast 
redeemed, or, rescued, recovered : Ital., The my lips shall rejoice, 
when I to thee shall sing psalms ; and, together my anima, the 
which thou hast redeemed : Douay, My lips shall greatly rejoice, 
when I shall sing to thee ; and my soul which thou hast redeemed: 
E. v., the same. 

Ps. 72: 13; Heb., . . . en-phshs : Gr., the psuchas : Lat., ani- 
mas: Ital., the ^erso/zs; Douay, He shall spare the poor and the 
needy : and he shall save the souls of the poor : E. V., the same, 
except that it gives needy for the last word. Read v. 12 in E. Y. 

Ps. 72: 14; Heb., From vexation and oppression he shall re- 
deem, or, buy back, en-phsh of them, u, yea, shall be precious dm, 
the blood, of them in eyes of him : \blood and en-phsh, breath, here 
mean the same, each being put for life .•] The Gr. has, the psuchas, 
and, the name of them : Lat., animas of them, and the name of 
them : Douay, He shall redeem their souls from, &c. ; and their 
names shall be honourable in his sight : Ital., He shall redeem the 
vita, life, of them from fraud and violence ; and the blood of them 
shall be precious before him : E. Y., He shall redeem their souls from 
deceit and violence : and precious shall their blood be in his sight. 



THEOLOGY OF THE BIBLE. 



147 



Ps. 12: 15 ; E. V., And he shall live. 

Ps. 73 : 21 ; Heb., So that was embittered lb of me, (see Ges., 
hmts^ citing this verse.) [We have, bitter of en-phsh^ and bitter of 
m-ach.'] 

Ps. 74 : 19 ; Heb., Give not to beasts en-phsh of turtle dove of 
thee, (i. e., says Ges., the people especially dear to thee, citing this 
verse, under tur), chayt, breaths, of afflicted of thee forget not to 
perpetuity : Gr., Deliver not to wild beasts joswcAew avowed openly 
to thee, the psuchon of the poor of thee forget not to end, or, wholly : 
[The Gr. here uses psuche for en-pluJi^ and psuche for chay.'] The 
Lat. uses anima for 0,2^0)0. psuche : The Douay, Deliver not, &c., 
using souls in both places : Ital., Give not to the wild beasts thq 
life of thy turtle dove ; forget not perpetually the assemblage of 
thy poor afflicted : E. Y., O deliver not the soul of thy turtle dove 
unto the multitude (of the wicked) : forget not the congregation of 
thy poor for ever. 

Ps. 77 : 2 ; Heb., . . . refused en-chm^ [an onomatopoietic, before 
given,] to draw breath forcibly, en-phsh of me, [i. e., I refused to 
be comforted ; see Ges., nhm.'\ Ps. 77 : 3 ; Heb., ... I talked with 
myself, and fainted, or, languished, ru-ach, the breath, of me, [see 
Ges., under shih, and othph^ citing this verse and others, under 
both.] 

Ps. 77 : 4 ; Heb., ... I was agitated, or, disturbed, and spoke 
not. [See Ges., phom, citing this verse and others.] Gr. v. 2, re- 
fused to be called forth, the psuche of me, v. 3, . . and oligopsuchesc 
became of little breath, the pnewma^ breath, of me : v. 4, 1 was dis- 
turbed and spoke not. The Lat. in v. 2 is, refused to be comforted 
my anima : v. 3, and failed, or, fainted, my spiritus : v. 4, turbatus 
sum^ I was disordered, or, disturbed, and spoke not : Douay, v. 2, 
my soul refused to be comforted : v. 3, and my spirit swooned away : 
V. 4, 1 was troubled, and I spoke not ; Ital., v. 2, my anima has re- 
fused to be comforted : v. 3, 1 complain, and the my spirito is grieved, 
or, vexed : v. 4, I am wholly astonished, and not am able to speak : 
E. v., V. 2, my soul has refused to be comforted : v. 3, and my 
spirit was overwhelmed : v. 4, I am so troubled that I cannot 
speak. [It is plain, that the Heb. en-phsh and rit-ach ^ Gr., psuche 
and pneuma / Lat., anima and spiritus y Ital., anima and spirito / 
Douay, and E, V., soul and spirit, mean the same, namely, breath; 
and that each with my, mean the same as T, in v. 4.] 

Ps. 78 : 18; The Hebrew here has lb and en-phsh; the Greek, 
kardia and psuche; the Lat., cor and anima ; the Douay, hearts 



148 



THEOLOGY OF THE BIBLE. 



and. desires ; the Ital., cwore and voglia, desire; the 'E. Y., heart 
and lust. 

Ps. V8: 50; Heb., He made level a by-way for nostrils of him, 
(i. e.j says Ges., under he let his anger loose, citing this verse 
and others,) he preserved not, or, kept not safely, from death en- 
phsh of them, ii, but, or, and, chayt, the breaths of them in death 
he shut up, or, to death he delivered. The Gr. is, he spared not, 
or, excused not, from death the psuchon of them, kai, and, the cat- 
tle of them in death he locked up together : Lat., he saved not, or, 
spared not, from death animas of them, and cattle of them in death 
he shut up : Ital., (And) he had levelled the by-path to his anger, 
(and) not had saved, or, delivered, the anima of them from death, 
and had given their cattle to mortality : Douay, He made a way 
for a path to his anger : he spared not their souls from death, and 
their cattle he shut up in death : E. V., He made a way to his 
anger ; he spared not their soul from death, but gave their life over 
to the pestilence. 

Ps. 81 : 12 ; Heb., therefore, or, and, I sent them, or, let them 
go, 5, in, or, on account of, or, according to, shrlrut^ the hardness, 
or, stubbornness, of lb of them, [see Ges., under that word, citing 
this verse and others:] Gr. of the kardia of them : Lat., cor : Ital., 
Therefore I them have given over to the hardness of their more : 
Douay, So I let them go according to the desires of their heart : 
E. v.. So I gave them up unto their own hearts' lust. 

Ps. 84 : 2 ; Heb., Became pale, u, yea, gm, indeed, pined away, 
or, was wasted, en-plish of me for courts of JehoA^ah, lb of me u 
flesh of me have celebrated with shouting to God living : (So given 
by Ges., under citing this verse and others:) Gr.,Longeth hai 
yea, fainteth the psuche of me, . . . the kardia of me Icai flesh of 
me have been transported with joy in God living : Lat., anima^ 
cor, caro : Douay, My soid longeth and j)anteth for the courts of 
the Lord. My heart and my flesh have rejoiced in the living God : 
[my soul, my heart, my flesh, are each, put poetically for I, David :] 
Ital., My anima longeth for the Courts of the Lord, e, yea, fainteth 
away ; my cuore e my cafue, flesh, cry out, &c. See E. Y. 

Ps. 86 : 2 ; Heb., Guard, or, keep safe, en-phsh of me [i. e., me], 
for lisid, excellent, pious, I ; keep safe obd, the servant, of thee, thou 
God of me, &c. : \en-phsh of me, and, the servant of thee, mean the 
same, namely, David.] 

Ps. 86 : 4 ; Heb., shmh, gladden, make joyful, en-phsh, the 
breath, of servant of thee, for to thee, Jehovah, en-phsh, the breath, 



THEOLOGY OF THE BIBLE. 



149 



of me I will lift up, or, I lift up: Ital., I lift up: Gr., the psuche, 
twice : Lat., anima, twice : Ital., anima, twice : Douay, soul, 
twice : See E. V. 

Ps. 86 : 12 ; E. V., I will praise thee, O Lord my God, with all 
my heart, Heb. lb. 

Ps. 86: 13; Heb., that, or, for, hsd, the kinduess, benevo- 
lence, of thee great upon, or, over, me w, even, etsU [see ntsl] thou 
hast drawn out, pulled away, snatched, delivered, en-phsh of me 
[i. e., me] from shaul beneath, or, under: Gr., the psitcheoi me from, 
or, out of, hades the most inferior, lowest : Lat., my anima out of 
infernus inferiori^ [comparative degree of the adjective inferiis be- 
neath, below ; which adjective inferus is sometimes rendered by 
the Douay, hell] : Douay, and thou hast delivered my soul out of 
the lower hell : Ital., e thou hast recovered my anima from the 
bottom of the sepoloro : E. V., and thou hast delivered my soul 
from the lowest hell (margin, or, grave). 

Ps. 86: 14; Heb., en-phsh: Gr., psuche: Lat., anima: Ital., 
anima: Douay, my soul : E. Y., and the assemblies of violent (men) 
have sought after my soul. 

Ps. 88 : 3 ; Heb., For is satiated of evils en-phsh of me, life 
of me to shaul is caused to touch : Gr,, For is satiated, or, filled up, 
of evils the psuche of me, Tcaiy the life of me to hades is caused to 
approach : The Lat. has my anima^ and, my life to infernus^ &c. : 
Ital., my anima, . . . e my life is arrived even to the sepolcro : Dou- 
ay, For my soul is filled with evils : and my life hath drawn nigh 
to hell : E. y., For my soul is full of troubles, and my life draweth 
nigh unto the grave : Ps. 88 : 9, mine eye mourneth [for, I mourn]. 

Ps. 88 : 14 ; Heb., Why, Jehovah, reject est thou en-phsh, the 
breath, for desire, petition, prayer, of me, hidest face of thee from 
me : The Gr. for en-phsh here gives, petition, prayer : Lat. and 
Douay, mj prayer : Ital., my anima: E. V., my soul. 

Ps. 89 : 48 ; Heb., What man breatheth, or, liveth, and not 
shall see, or, experience, death ? can he cause to escape, or, deliver, 
enphsh of him [i. e., himself] from hand of shaul : Gr., the psuche 
of him from hand of hades f Lat., his anima from hand of inferus f 
Douay, that shall deliver his soul from the hand of hell ? Ital., his 
life from hand of the sepolcro? E. Y., shall he deliver his soul from 
the hand of the grave ? 

Ps. 94 : 17 ; Heb., Unless Jehovah had been helper to me, quick- 
ly had lain down in place of silence en-phsh of me : [i. e., I had, 
&c.] (Ges., under dume, which he defines, silence, place of silence, 



150 



THEOLOGY OF THE BIBLE. 



says, it is poetically used for hades^ citing this verse, and Ps. 115: 
IV) ; and the Gr. gives here, the psuche of me in hades : Lat., my 
anima in inferno : Donay, my soul had almost dwelt in hell : Ital. 
in a little while my anima would have been fixed in the silence : 
E. Y., my soul had almost dwelt in silence. 

Ps. 94 : 19 ; Heb., b, according to, multitude of agitations in qrb^ 
inwards, entrails, of me, consolations of thee have smoothed en-phsh 
of me : Gr., According to the multitude of pains of me in the kar- 
dia of me, the consolations of thee have contented the psuche of me : 
Lat., According to the multitude of my pains in my cor, thy con- 
solations have made glad my anima: Douay, According to the 
multitude of sorrow in my heart, thy comforts have given joy to 
my soul : Ital., When (I have been) in great thoughts within me, 
thy comforts have cheered my anima: E. Y., In the multitude of 
my thoughts within me thy comforts delight my soid, 

Ps. 94 : 21 ; Heb., They press upon en-phsh of just, u blood of 
innocent, or, pure, they declare guilty, or, condemn : [eii-phsh, and 
olood, mean the same here :] Gr., They hunt upon, or, after, the 
psuche of, &c. : Lat., They lie in wait on anima of, &c. : Douay, 
They will hunt after the soul of the just, and will condemn inno- 
cent blood : Ital., They run by companies against the anima of the 
just, and condemn the blood innocent : See E. Y. 

Ps. 97: 10; Heb.,. . . he guardeth en-phsh of excellent, or, 
pious, of him : from hand of unrighteous he snatcheth them. 

Ps. 103: 1 ; Heb., Let praise en-phsh, the breath, of me Jeho- 
vah, w, even, or, yea, all inwards, entrails, of me, name sacred, or, 
holy, of him : Gr., ike psuche of me, Jcai all ta, those [things, under- 
stood] inside of me : Lat., my anima, et, even, all which [in the 
plural] in the inward parts of me are : Ital., consecrate, or, let 
consecrate, [i. e., hallow], my anima, the Signore, e all the my ^V3? 
teriora, entrails, (hallow) his name holy : Douay, Bless the Lord, 
O my soul : and let all that is within me bless his holy name : 
See E. Y. 

Ps. 103 : 2 ; Heb., Let celebrate en-phsh of me Jehovah ; 

Ps. 103 : 4 ; E. Y., Who redeemeth thy life from destruction. 

Ps. 103 : 22 ; Heb., ... let celebrate en-phsh of me Jehovah. 

Ps. 1 04 : 1 ; Heb., Let celebrate en-phsh of me Jehovah. 

Ps. 104: 35 ; Heb., ... let celebrate en-phsh of me Jehovah; 
celebrate, or, praise, ye Jehovah. In 104: 33, the Heb. is, I will 
celebrate in song to Jehovah while breathe, or, live, I ; I will sing 
to God of me in yet of me ; \en-phsh in the foregoing, and other 



THEOLOGY OF THE BIBLE. 



151 



like passages, is poetical only so far as tlie breath is called upon to 
celebrate, and sing. How could David sing but with hreath : yet 
it is not the breath that sings, any more than it is the tongue, the 
mouth, the lips ; which are so often called upon to give praise, and 
to sing. It is David that celebrates, sings, gives praise. The Heb. 
uses every part of the body, inside and outside, in the same figura- 
tive manner. If the reader prefer, for the imperative in the fore- 
going verses, Celebrate, instead of Let celebrate^ and to put 0 before 
en-phsh of me^ so as to read, Celebrate 0 eii-phsh of me Jehovah, 
where the E. V. has Bless the Lord, O my soul ; then O en-phsh of 
me, E. V. , O my soul, is poetical for O David, as in the song of 
Deborah, before given, it is poetical for O Deborah.] 

Ps. 105: 18; Heb., They afflicted in, or, with, fetters feet of 
him ; iron came to en-phsh of him : Gr., the psyche of him [in the 
nominative] passed through iron : Lat., iron passed through ani- 
mam [accusative] of him : Douay, the iron pierced his soul: Ital., 
hi^ person was laid in irons: E. Y., he was laid in iron: (Margin, 
his soul came into iron, citing Ps. 107 : 10.) 

Ps. 105: 20; E. V., The king sent and loosed him, . . . and let 
him go free. [Was it his orthodox soul that was in irons ?] 

Ps. 105 : 22 ; Heb., To put in bond, or, bind by vow, princes of 
him at en-phsh of him ; or, to bind by vow princes, or, leaders, of 
him, like as en-phsh of him [i. e., like as himself :] The Gr. here is, 
To discipline his chief magistrates as, or, just as, himself: Lat., 
That he might instruct the chiefs of him like as himself: Douay; 
That he might instruct his princes as himself : Ital., To hold in, or, 
with, curb, or, bridle, his princes at his senno, sense : E. V., To bind 
his princes at his pleasure. 

Ps. 106 : 5 ; E. V., . . . that I may rejoice, 

Ps. 106: 14; Heb., But longed a longing, or, lusted a lust, &c. 

Ps. 106 : 15 ; Heb., And he gave to them askings of them, u 
sent pining in en-phsh of them: Gr., surfeit into ihQ psuche of them : 
Lat., saturation into animas of them : Ital., but sent the leanness 
into their persons : Douay, And he gave them their request, and 
sent fulness into their souls : E. Y., And he gave them their re- 
quest : but sent leanness into their soul. 

Ps. 107: 5 ; Heb., Hungry and thirsty, en-phsh of them in them 
fainted. 

Ps. 107: 9; Heb., For he hath satisfied en-phsh thirsty, u en- 
pJish stricken with hunger hath filled of [i. e., with] that which is 
good : Gr., For he hath satisfied ^swcAm empty, and thirsting hath 



152 THEOLOGY OF THE BIBLE. 

filled agathon [genitive plural of the adjective] of, with, good 
[things, understood] : Lat., animam empty, . . . animam hungry : 
Douay, For he hath satisfied the empty soul, and hath filled the 
hungry soul with good things: Ital*., For he hath satisfied the ani- 
ma made dry, and hath filled with good [things, understood] the 
anima starved, or, hungry: E, Y., For he satisfieth the longing 
80ul^ and filleth the hungry soul with goodness. 

Ps. 107 : 18 ; Heb., Every food abominated en-phsh^ breaths, of 
them, u igioit, and were exhausted even to gates of death, [the 
breaths which abominated food were exhausted, or, it may be, the 
persons whose breaths abominated food were exhausted, &c.] 

Ps. 107: 26; Heb., . . . en-phsli of them h calamity floweth 
down, &c. (Figuratively, says Ges., under mug^ to be dissolved 
with fear and alarm.) 

Ps. 109 : 18 ; Heb., . . . into qrh^ entrails, bowels, of him. 

Ps. 109 : 20 ; Heb., This^AoZe, the wages (Ges., for the word in 
this place gives, wages, citing this verse and Lev. 19: 13,) of 
satans of me from with Jehovah, or, from Jehovah himself, i^, even, 
of those speaking evil against en-phsh of me : Gr., This the thing 
of those endiahallonton^ calumniating, me from Jcurios^ Jcai^ even, of 
those speaking evils against t\iQ psuche of me: Lat., anima: Dou- 
ay, This is the work of them who detract me before the Lord ; and 
who speak evils against my soul: Ital., (such) let be, from part of 
the Signore, the recom]3ense of the my avversari, adversaries, [or, 
devils, if we take Graglia's definition of the same noun given the 
second time in his Dictionary,] e yea, of them that speak of evil 
against my anima. [In Ps. 106 : 37, and in other places, the E. V. 
gives yea^ where the Ital. is e.] E. Y., (Let) this (be) the reward 
of mine adversaries from the Lord, and of them that speak evil 
against my soul. 

Ps. 109 : 30 ; E. Y., I will greatly praise the Lord with my 
mouth ; [equivalent to, with my en-plish., breath.] 

Ps. 109 : 31 ; Heb., For he stood on the right hand of oppressed, 
to deliver from judgers, or, condemners, of en-phsh of him : Gr., 
from those pursuing the psuche oi me: Lat., mj anima: Douay, 
Because he hath stood at the right hand of the poor, to save my 
sold from persecutors : Ital., Because he stands at the right hand 
of the poor to save, or, defend, (him) from them that him condemn 
to death : E. Y., For he shall stand at the right hand of the poor, 
to save (him) from them that condemn his sov2. 

Ps. Ill: 1 ; Heb., HeUuihe^ celebrate Jehovah: [For these two 



THEOLOGY OF THE BIBLE. 



153 



Heb. words our word Halleluiah is given.] I will celebrate, or, 
praise, Jehovah h all lb: Gr., whole kardiaoi me: Lat., whole cor: 
Douay, with my whole heart: Ital., with all the more: E, Y., 
with (my) whole heart : [The one word Ih expresses all that is so 
often expressed by the cumulated words in E. Y. heart, soul, mind, 
and sometimes strength, added.] 

Ps. 116: 3, 4; Heb., Surrounded me (poetical, says Ges., under 
aphph^ citing this verse and others :) cords, or, pangs, of death, 
yea, the shuttings in, or, distresses, of shaul happened to, or, befell, 
me, (see Ges., mtsa, citing this verse, and others :) v. 4, distress 
and grief I came to. Then, on the name of Jehovah called I : Je- 
hovah, preserve en-phsh of me : (i. e., says Ges., under mlth, pre- 
serve my life, citing this verse and others :) The Gr., in v. 3, has 
hades : v. 4, kai the name of Jcurios I called upon, O Icurie^ save, 
or, protect, preserve, the psuche of me : The Lat., has infernus in ^ 
verse 3 : my anima in v. 4 : Ital., v. 3 ; The ligatures of death me 
had encompassed, 6, yea, the distresses of the sepolcro to me had 
gathered : I had found, or, met with, anguish, or, vexation, and 
grief, or, sorrow : v. 4, But I called upon the name of the Signore, 
(saying,) Alas ! Signore, deliver my anirna : Douay, v. 3, The sor- 
rows of death have compassed me : and the perils of hell have found 
me. I met with trouble and sorrow : v. 4, and I called upon the 
name of the Lord. O Lord, deliver my soid : E. Y, The sorrows 
of death compassed me, and the pains of hell gat hold upon me : / 
found trouble and sorrow: v. 4, Then called Zupon the name of 
the Lord: O Lord, Z beseech thee, deliver my soul. [i. e., me.] 

Ps. 116 : 6 ; E. Y, . . . I was brought low, and he helped me. 
[This is all that is meant in v. 3, 4.]^ 

Ps. 116 : 7 ; Heb., Return, or, be restored, en-phsh of me, to re- 
pose, or, quiet, of thee, for Jehovah hath done good upon thee: 
[quiet breath signifies quiet mind, or, feelings.] 

Ps. 116: 8; Heb., For he hath drawn out, or, delivered, en- 
phsh of me from death, 

Ps. 118 : 17 ; E. Y, Z shall not die, but live, and declare the 
works of the Lord. 

Ps. 118 : 18 ; E. Y, ... he hath not given me over unto death. 

Ps. 118 : 21 ; E. Y, I will praise thee ; 

Ps. 119: 2; E. Y, Blessed (are) they that seek him with the 
whole heart. (Heb. lb.) 

Ps. 119: 10; E. Y, With my whole heart (Heb. lb) have I 
sought thee : 



154 



THEOLOG Y OF THE BIBLE. 



Ps. 119 : 17 ; E. V., . . . (that) I may live, and keep thy word. 

Ps. 119: 20; Heb.^ grse, is crushed, (so Ges., under ^^^r^, citing 
this verse,) en-phsh, the breath, [ for, desire,] of me for, or, by reason 
of, desire, or, longing for, mshphthi, the justnesses, things which are 
right, or according to law, of thee, at every fit time; Gr., Hath de- 
sired earnestly, or, longed for, the psuche^ breath, [for desire,] of me 
the krimata, decisions, resolutions, judgments, of thee at every fit 
time : Lat., hath desired, or, lusted after, or, coveted, my anima to 
long for thy justifications at every opportunity, or, time : Douay, 
My sow^hath coveted to long for thy justifications, at all times : Ital., 
The my anima longeth with love to thy laws at, or, in, every op- 
portunity, or, time : E. V., My soul breaketh for the longing (that 
it hath) unto thy judgments at all times. 

Ps. 119: 25; Heb., Is glued, or, adhereth firmly, to dust, or, 
ground, en-phsh of me ; make me alive, &g. 

Ps. 119: 28; Heb., dlphe, drippeth, sheddeth tears, weepeth, 
en-phsh of me, from sadness ; [see Ges., dlph, and tugej, preserve 
alive me, &c. (Ges., under qum, citing this verse.) 

Ps. 119 : 40 ; E. V., Behold, I have longed for thy precepts : v. 
47, I will delight myself in thy commandments. 

Ps. 119 : 81 ; Heb., Pineth en-phsh of me, &c. : v. 82, Pine eyes 
of me, &G. [The Heb. verb is the same in both verses.] The Greek 
verb is the same in both verses : The Lat. verb is the same in both 
verses : The Ital. verb is the same in both verses : The Douay gives, 
my soul hath fainted, in v. 81 ; and, my eyes have failed in v. 82 : 
See E. V. 

Ps. 119 : 85 ; E. V., The proud have digged pits for me. [We 
bave had, digged a pit for en-phsh of me.] 

Ps. 119 : 95 ; Heb., For me have lain in wait wicked to kill me / 
[we have had, lie in wait for en-phsh of me : and, kill en-phsh.'] 

Ps. 119 : 109 ; Heb., en-phsh of me in hand of me continually. 

Ps. 119 : 110 ; E. V., The wicked have laid a snare for me. 

Ps. 119 : 16 ; E. V., Uphold me . . . that I may live. 

Ps. 119: 129; Heb., Admirable the precepts of thee, therefore 
observeth them en-phsh of me : [i. e., therefore I observe them.] 

Ps. 119: 131; Heb., Mouth opened I and breathed hard, or, 
panted, because for thy precepts I breathed after. 

Ps. 119: 167; Heb., Hath watched en-phsh^ the breath, of me 
precepts of thee, w, yea, aheb^ hath breathed after, them strongly. 

Ps. 119 : 168 ; Heb., I have watched thy precepts. 

Ps. 119 : 171 ; E. v., My lips shall utter praise, 



THEOLOGY OF THE BIBLE. 



155 



Ps. 119 : 174 ; Heb., I have breathed after welfare of [i. e., pro- 
ceeding from] thee, 

Ps. 119 : 175 ; Heb., Let live en-phsh of me, and she shall cele- 
brate, or, sing, to thee ; [i. e., Let me live, and I will, &c.] 

Ps. 120 : 2 ; Heb., Jehovah preserve en-phsh of me from lips of 
lie, from tongue of deception: Gr., psuche : Lat., anima: Ital., 
anima : Douay and E. V., deliver my soul, &c. 

Ps. 120: 6; Heb., en-phsh of me: GtY.^ psuche : Lat., anima: 
Ital., mj person: Douay and E. Y., my soul. 

Ps. 121 : 7 ; E. V., The Lord shall preserve thee from all evil: 
he shall preserve thy soul : Heb., e^-ji9AsA, breath, [for life,] of thee; 
[equivalent to thee in the first branch of the verse.] 

Ps. 123 : 4 ; Heb., en-phsh : Gr., psuche : Lat., anima : Douay, 
our soul: Ital., our anima is greatly satiated with scorn, &c. : E.V. 
Our soul, &c. [Here we have en-phsh^ the breath, of scorn ; equi- 
valent to ru-ach^ the breath, Douay, and E. V., spirit, of scorn.] 

Ps. 124 : 2, 3, 4, 5 ; E. Y., . . . when men rose up against us; 
then they had swallowed us up quick. [The Heb., Gr., Lat., Ital., 
and Douay, give, alivel : v. 4, Then the waters had overiohelmed 
us, the stream had gone over our soul: v. 5, Then the proud waters 
had gone over our soul. [See Jonah 2 : 3, 5.] 

Ps. 124 : 7 ; E. Y., Our soul is escaped as a bird out of the snare 
of the fowlers : the snare is broken, and ^oe are escaped. 

Ps. 130: 5, 6; E. Y., Zwait for the Lord, my soul doth wait, 
and in his word do J hope. My soul (waiteth) for the Lord more 
than they that watch for the morning. [Would we confine the 
singer, or even a prose writer, to I all through, or to my soul all 
through ?] 

Ps. 131 : 2 ; The Heb. has, en-phsh of me, and, en-phsh of me: 
Gi\, the psuche of me, and, the pstcche of me: Lat., my anima 
twice : Douay, my soid, twice : Ital., my anima twice : E. Y., my- 
self, for the first, my anima, and, my soul, for the second : [right, 
certainly ; for myself and my soul mean the same ; but why not 
give myself for both ?] 

Ps. 136 : 24 ; E. Y., And hath redeemed us from our enemies : 
[We have had, redeemed en-phsh of us from enemies.] 

Ps. 136 : 25 ; Heb., He giveth food to every flesh ; [i. e., of 
course, to every breathing flesh ; and every flesh is equivalent to 
every en-phsh.^ 

Ps. 138 : 3 ; Heb., In day cried out I, thou answeredst me, thou 
renderedst me courageous (so given by Ges., under reh, citing this 



156 THEOLOGY OF THE BIBLE. 

verse) ; h en-phsh, breath, of me strong. [Strong en-phsh^ breath, 
is often used for courage ; and ru-ach^ breath, Douay, and E. Y., 
spirit, is also used for courage.] 

Ps. 139 : 14 ; E. Y., Z will praise thee ; for Zam fearfully (and) 
wonderfully made: marvellous (are) thy w^orks; and (that) ony 
soul knoweth [i. e., Zknow,] right well. (Ges., under says, 
en-phsh ofme^ means I, and me, and en-phsh of thee, thou, citing 
passages.] 

Ps. 140 : 1 ; E. Y., Deliver me from the evil man: preserve me 
from the violent man : v. 5, The proud have laid a snare for me, 

Ps. 141: T ; Heb., shaul : Gr., hades: Lat., infernus: Douay, 
hell: Ital., the sepolcro: E. Y., the grave. 

Ps. 141 : 8 ; Heb., But to thee, Jehovah, God of me, eyes of me 
hTce, distilling, flowing by drops, (Ges., says, the primary syllable 
hh imitates the sound of falling drops,) have I taken refuge, do not 
pour out en-phsh of me. (Ges., under ore, cites this verse, and gives 
the Heb. words, and renders, " pour not out my soul, i. e., says he, 
pour not out my blood. [And we have seen that en-phsh, the breath, 
is in, or, by means of, the blood.] 

Ps. 141 : 9 ; E. Y., Keep me from the snares (which) they have 
laid for me. 

Ps. 141 : 10 ; E. Y., . . . whilst that I withal escape. 

Ps. 142 : 1 ; Heb., With voice of me to Jehovah I have cried; 
with voice of me to Jehovah I have made supplication ; [voice is 
equivalent to en-phsh, breath.] 

Ps. 142 : 2 ; Heb., I have poured out to face of him shih, the 
quarrel, of me ; (Ges., under shih, gives quarrel, citing this verse 
and others : he also gives for shih, sjDeech, discourse, citing 2 
Kings 9: 11.) 

Ps. 142 : 3 ; Heb., At, or. In, etothph, [infinitive of the reflex 
form of the verb othph,] to cover itself, ol, upon, or, over, me ru- 
ach, the breath, of me, it, then, thou knewest ntibe, the foot-path, 
by-way, (a poetic word, says Ges., citing Job 28: 7, and others,) of 
me. [The verb used in Job 30 ; 16, is also in the reflex form; see 
that verse, before given ; en-phsh is there used ; here ric-ach is used ; 
each meaning breath. A profuse shedding of tears is, no doubt, 
meant both there and here.] The Gr., in Ps. 142 : 3 is. At, or, In, 
the going out, or, fainting out, of me, the pneuma, breath of me : 
Lat., At, or. In, the failing, or, fainting, out of me my sp)iritiis : 
Douay, When my spirit failed me : Ital., Whilst the my sp>irito 
fainted away upon, or, in me: E. Y., When my sp)irit was over- 



THEOLOGY OF THE BIBLE. 



157 



whelmed within me, then tliou knewest my path. [It is thus shewn, 
that the Heb. ru-ach^ Gr., pneuma^ Lat., spiritus, Ital., spirito, Dou- 
ay, and E. Y., spirit, means breath.] 

Ps. 142 : 4 Heb., ebith, [causative form of the verb nbth,] Being 
caused to look at, regard, imm, the right, u, so that, rae, I enjoyed 
the light, (Ges. says, rae absolute is used for, to enjoy the light, 
Gr., blepein; more fully, says he, to see the sun, citing Eccl. 7 : 11.) 
ic, and, or, but, no one I, to, me, being a friend, or, acquaintance, 
abd, perished, was lost, flight, or, refuge, from me, no one asking 
for, or, caring for, en-phsh of me : [i. e., for me:] Gr., Having ob- 
served, or, perceived, or, comprehended, ta dexia [the plural of the 
adjective dexios] the right (things) and epible29on, beheld the light, 
wherefore not was ho, who, recognizing me, apoleto, [from apo2- 
lumi, so often before used,] was lost, perished, flight from me, and 
not is ho, who, seeking out the psuche of me : Lat., . . . and not is, 
who inquireth for my anima : Douay, I looked on m?/ right hand, 
and beheld ; and there was no one that vrould know me. Flight 
hath failed me : and there is no one that hath regard to my soul : 
Ital., . . . not (there is) anybody that may have care of the my 
anima: E. Y., I looked on (my) right hand, and beheld, but (there 
was) no man that would know me : refuge failed me ; (margin, 
perished from me ;) no man cared for my soul. [i. e., for me.] (Mar- 
gin, no man sought after my soul.) 

Ps. 142 : 6 ; Heb., v. . . . deliver me from pursuers of me, for 
swift footed above, or, beyond, me. 

Ps. 142 : 7 ; Heb., eutsiae, [causative form of itsa,~\ cause to 
come forth, from, or, out of, prison en-phsh of me, that I may pro- 
fess publicly, or, celebrate, name of thee, ki, when, shall surround 
just, ki, when, thou shalt do good, or, repay, upon me, (equivalent 
to en-phsh of me, says Ges., under gml, citing this verse, and Prov. 
11: 17; Ps. 13: 6; 116: 7.) [See also 116: 8.] The Gr., in 142 : 
6 has, the psuche of me out of prison: Lat., my anima: Douay, 
Bring my soul out of prison, that I may praise thy name : the just 
wait for me, until thou reward me : Ital., Drag forth from prison 
the my anima / that I may celebrate thy name, the just me shall 
surround, or, encompass, when thou to me shalt have made, or, 
caused, the my retribution : E. Y., Bring my soul out of prison, 
that 1 may praise thy name : the righteous shall compass me about ; 
for thou shalt deal bountifully with me. [Me and my soul mean the 
same.] 

Ps. 143 : 3 ; Heb., For hath pursued enemy en-phsh of me, dka. 



158 



THEOLOGT OF THE BIBLE. 



hath crushed, to arts, earth, or, ground, life of me, hath caused me 
to return into darknesses [for, darkness] as dead [in the plural] of 
time long past : Ital., . . hath caused me to lie down, &c. ; Douay, 
For the enemy hath persecuted my soul : he hath brought down 
my life to the earth. He hath made me to dwell in darkness as 
those that have been dead of old ; See E. V. 

Ps. 143 : 6 ; Heb., I have spread out hands of me to thee, eii- 
phsh of me, as arts, a land, languishing to, or, for, thee : (Ges., \m- 
dev phrsh, gives, spread out, citing this verse and others:) Douay, 
I stretched forth my hands to thee : my soul is as earth without 
water unto thee : Ital., I unfold to thee the my hands, the my a?ii- 
ma (is attentive) to thee, as teiTa, earth, or, land, dry : E. V., I 
stretch forth my hands unto thee : my soul (thirsteth) after thee as 
a thirsty land. 

Ps. 143 : 8 ; Heb., Cause me to hear at, or, in, morning hsd, the 
mercy, grace, favour, of thee ; for in thee have I set my hope : cause 
me to know way which I shall go ; for to thee have I lifted up en- 
phsh of me. 

Ps. 143 : 11 ; Heb., For sake of name of thee, Jehovah, (" what 
thy name or character bids us to expect, for God is regarded as be- 
ing merciful, as has been well remarked by Winer," says, Gesenius, 
under mon,) give me life, or, make me alive, or, cause me to live 
again ; in rectitude of thee cause to come forth from enemy en-ph^h 
of me : [i. e., me.] We are told, that the last enemy is death. The 
Psalmist may well be thought to have here uttered a prayer that 
he may become a child of the resurrection. The last clause of v. 
10 is, Heb., lead me forth unto arts, an earth, of ujmghtness. Of 
course orthodoxy can't admit that a prayer to be raised from the 
dead could ever be made by any of the holies ; for orthodoxy says, 
all the dead will be raised, good and bad ; but when we have 
learned the true system of the Scriptures, we must admit that the 
Scripture writers understood that system. And, understanding it, 
it would be strange indeed if no such j^rayer was ever offered by 
any of them. The truth is, that any one who reads the Bible after 
having learned its true system, will find its teaching of the resur- 
rection of the Just onhj in a great number of passages scattered 
throughout its pages, where one who reads the E. Y. only, and that 
under the teachings of orthodoxy, could not imagine it to be. And 
the next verse of this chap, is : 

Ps. 143 : 12 ; Heb., u, And, or. But, in hsd, mercy, grace, favour, 
of thee thou wilt extinguish (Gr., exolothreuseis, thou wilt anui- 



THEOLOGY OF THE BIBLE. 



159 



hilate) enemy of me, yea, thou wilt cause to be lost, to perish, 
all oppressing eii-phsh of me ; [i. e., me ;] for I, servant of thee. 

Ps. 145 ; 16 ; Heb., . . even satisfying to every cTiay^ breathing, 
rtsun^ the will, pleasure, desire : [chay^ and rtsun, are each equiva- 
lent to en-phsh^ breath, for, desire, as in many places before given.] 

Ps. 145 : 21 ; E. Y., my mouth shall speak the praise of the 
Lord p3eb., of Jehovah.] 

Ps. 146 : 1 ; E. Y., Praise the Lord, O my soul, [poetical, for, 
O David,] v. 2, E. Y, While Zlive will Zpraise the Lord : Zwill 
sing praises, &g. 

Ps. 150: 6; Heb., Let every that nshme, breath, celebrate, or, 
praise, Jehovah : Gr., Let every psuche, breath, praise the Lord : 
Lat., every spiritus, breath: Douay, Let every spirit praise the 
Lord : Ital., Let every (thing that hath) Jiato, breath, praise the 
Lord: E. Y., Let every thing that hath breath praise the Lord. 



PROYERBS. 

Prov. 1 : 18; Heb., u they, or these, for blood of them lie in 
wait ; they lie in wait for en-phsh of them : [blood and en-phsh, 
breath, mean the same, namely, life :] The Greek does not usepsu^he 
in the verse : It gives slaughter, and, of men : Lat., blood, and a?ii- 
ma: Douay, blood, and, souls: Ital., blood, snid, anima : E. Y, 
blood, and lives. 

Prov. 1 : 19 ; Heb., en-phsh: Gi\, psuche : Lat., anima : Douay, 
the souls : ItaL, the anima: E. Y., the life, 

Prov. 2 : 10, 11 ; Heb., When shall enter wisdom into ^5 of thee, 
and knowledge to en-phsh of thee shall be pleasant, v. 11, thee, 
twice: v. 12, thee. 

Prov. 3 : 1 ; E. Y., ... let thine heart [Heb. lb'\ keep my com- 
mandments. 

Prov. 3 : 5 ; E. Y, Trust in the Lord with all thine heart ; 
[Heb. lb,'\ 

Prov. 3:22; Heb. u they shall be chay-im, breaths, or breathings 
to en-phsh, the breath, of thee, [equivalent to, they shall be breaths, 
or, breathings, to thee,] and gracefulness to throat of thee : [i. e., 
to thy speech, thy words.] Gr., That may live the psuche of thee, 
and gracefulness may be about, or, in relation to, thy throat, or. 
neck: Lat., And there shaH be life to thy anima, and grace, or. 



160 



THEOLOGr OF THE BIBLE. 



gracefulness, or acceptableness, to thy jaws : Douay, And there 
shall be life to thy soul, and grace to thy mouth : Ital., And they 
shall be life to thy anima, and grace, or, agreeableness, to thy throat : 
E. v.. So shall they be life unto thy soul, and grace to thy neck. 
ProY. 6 : 2 ; E. Y., Thou art snared, <fcc. 

Prov. 6: 16; Heb., Six these hateth Jehovah, w, yea, seven, 
abominations of en-phsh of him: G., psuche : Lat., anima: Donay, 
soul: Ital., to his anima: E. V., an abomination unto him. 

Prov. 6: 21; Heb., lb: Gr., psuche : Lat., cor: Ital., cuore: 
Douay, and E. Y., heart. 

Prov. 6: 26; Heb., e7i-phsh: Gr., psuche : Lat, Douay, 
soul: Ital., anima: E. Y., will hunt for the precious life. 

Prov. 6 : 30 ; Heb., 'Not shall they, or, not may they, [The 
Heb. has no subjunctive mood ; the future tense of the indicative 
is used for the subjunctive,] contemn I, with regard to, thief, Jci, 
even, steal he to fill eiv-phsh of him when he is hungry. Ges., under 
huz, renders here, " they do not despise a thief," i. e., says he, they 
do not let him go unpunished. And our Eds. give in the margin, 
" i. e., men do not overlook the crime as unworthy of notice." [I 
have never known such a defence set up in court.] The Greek has 
psuche in the verse : The Lat., anima : Douay, to fill his hungry 
soul: Ital., to satisfy himself: E. Y., to satisfy his soul: [We have 
had appetite in the E. Y., where the Heb. is en-phsh^ 

Prov. 6 : 32 ; Heb., Committing adultery [i. e.. He who com- 
mitteth adultery] with a woman is devoid of lb, heart, soul, mind ; 
// mshhit, a snare, or, destruction, of en-phsh of him he prepareth, or, 
maketh ready : Gr., . . . apoleian, loss, perdition, destruction, to the 
psuche of him procureth : Lat., by reason of want of cor pterdet shall 
lose, throw away, abolish, waste, destroy, his anima : Douay, for 
the folly of his heart shall destroy his own soul: Ital., Who com- 
mitteth adultery with a woman (is) short of sense : who would 
perder, lose, waste, his anima let do such thing : E. Y., (But) whoso 
committeth adultery with a woman lacketh understanding: he 
(that) doeth it destroyeth his own soul. 

Prov. 7 : 23 ; Heb., ... as hasteneth bird to snare and not 
knoweth that b at, or, at risk of, en-phsh of him he : Gr., . . . not 
knowing that peri psuches trechei, concerning psuche he runneth : 
(Donnegan, under trecho, gives, peri psuches trechein, citing Hero- 
dotus 7, 57, and renders it, to run for his life :) The Lat. in Prov. 
7 : 23 is, and knoweth not that on, or, at, danger of anima of him 
it is done, or, he doeth it : Douay, and knoweth not that his life 



THEOLOGY OF THE BIBLE. 



161 



is in danger : Ital., without to know [we say, without knowing] 
that it is against his life: E. Y., and knoweth not that it (is) for his 
life: [Why do the Douay, the Ital., and the E. V.,give life here ? 
The Lat. is anima ; the Gr., psuehe ; the Hebrew en-phsh,'\ 

Prov. 8 : 7 ; E. Y., For my mouth shall speak truth ; [i. e., by 
Synecd., I will speak truth.] 

Prov. 8 : 35, 36 ; Heb., For mtsai, who cometh to me shall ob- 
tain, or, acquire, lives [for, life], u, yea, shall open rtsun, a, or, 
the, will, m, of, or, from, Jehovah : v. 36, But, [a, or, the,] sin- 
ning against me does violence to en-phsh of him : (Ges., under hms, 
gives the Heb. words here, and renders, "hurts, or, does violence 
to, his own life, citing this verse :) all hating me ahebu, breathe 
after, [for, desire, or, love,] death : Gr., v. 35, For the issues of, or, 
from, me, issues of life. [The Hebrew translators into Greek took 
the Heb. mtsa to be a participial noun from the verb itsa, to go out, 
and it may be so.] hai, and, or, yea, is kept in readiness thelesis, a 
volition, of, or, from, Jcurios : v. 36, But Ao^, those, sinning against 
me act irreligiously against the of themselves josmcAcks, kai, yea, or, 
and, hoi, those, hating me embrace affectionately, or, love, death : 
Lat., Who shall have found, or, obtained, me shall find, or, obtain, 
life, et, yea, or, and, shall get life from Dominus ; v. 36, But who 
against me shall have sinned, shall violate his anima. All, who 
me hate favour, or, love, death : Douay, He that shall find me, shall 
find life, and shall have salvation from the Lord : v. 36, But he 
that shall sin against me, shall hurt his own soul. All that hate 
me love death : Ital., For who me findeth findeth the life, e obtain- 
eth, [present for future, very common in the Hebrew also], shall 
obtain, good will from God : v. 36, But who sinneth against me 
doeth injury to the his anima ; all they that me hate love death. 
See E. Y. 

Prov. 10 : 2 ; Heb., Not shall profit treasures rsho, the wicked, 
but, tsdqe, justice [i. e., justness, see Isai. 9 : 7, Heb. v. 6 ; Isai. 
32: 16, 17; 60: 17, in each of which the Heb. word is tsdqe'l will 
draw, snatch, deliver, w, out of, death. [For the meaning of m 
see Exod. 12: 42; Ps. 18: 16, Heb. v. 17; Ps. 40: 2, Heb. v. 3 ; in 
each of which the Heb. m is used.] The Gr. of Prov. 10 : 2 is, N'ot 
shall aid, or, succour, treasures anomous [accusative plural] imjust ; 
but dikaiosune, justice, equity, rectitude of character, or, conduct, 
[justice means justness] will deliver, or, release, or, free, eJc, out of, 
death : Lat., IvTot-at-all shall profit treasures of impiety ; but justice 
[i. e., justness] will loose, or, set free, enfranchise, release, from, or, 
11 



162 



THEOLOGY OF THE BIBLE. 



out of, death : Douay, Treasures of wickedness shall profit nothing : 
but justice shall deliver from death: Ital., The treasures of impiety 
aid, or, profit, not ; but the justice [i. e., justness] redeemeth, or, 
ransometh, from death : E. V., Treasures of wickedness profit noth- 
ing : but righteousness delivereth from death : [The verse cannot 
mean, that the just, or, righteous, do not die.] 

Prov. 10: 3; Heb., Not iroib, [from the verb roh^ the primary 
idea of which, says Ges., appears to be, to empty.] U^ot will make 
empty [i. e., void] Jehovah en-phsh of just ; but eut^ [plural of eue,'\ 
breaths [i. e., beings, existences,] of wicked he will thrust away : 
(Ges. says, eiie is onomatopoietic ; the primary signification of it 
being applied to the breath of living creatures.) Gr., Kot will 
starve to death Jcurios psiichm ^M^i ; but ^oew, breath, of profane 
anatrepsei^ he will turn back, raze to the ground, destroy from the 
foundation : The Lat. has, anima of just : Douay, The Lord will 
not afflict the soul of the just with famine, and he will disappoint 
the deceitful practices of the wicked : Ital, The Lord not will aban- 
don, forsake, or, leave, to have want the anima of the just ; but he 
subverteth the substance of the wicked : E. V., The Lord will not 
sufier the soul of the righteous to famish : but he casteth away the 
substance of the wicked. (Margin, " Or, the wicked for (their) 
wickedness.") [The reader of these three verses in the Heb. may 
have perceived that they aptly express the resurrection of the just, 
and the non-resurrection of the wicked.] 

Prov. 11 : 17 ; Heb., Doing good to en-phsh of him (Ges., under 
gml^ gives the Hebrew words here, and renders, Doing good to 
himself^ man of benevolence ; w, but, bringeth evil upon flesh of 
him [i. e., upon himself] (a, or, the) cruel: The Gr. uses^si^cAe for 
en-phsh^ and soma, body, for, living person, of him, for the Hebrew 
flesh of him: Lat., and Douay, A merciful man doeth good to his 
own soul (Lat. anima) : but he that is cruel casteth off even his 
own kindred : Ital., The man benignant doeth good to himself; 
but the cruel vexeth, or, disturbeth, his (own) flesh : E. V., The 
merciful man doeth good to his own so^d : but (he that is) cruel 
troubleth his own flesh. 

Prov. 11 : 25; Heb., en-phsh bountiful [i. e., a bountiful person; 
and so says Ges., under hrJce, citing this verse] shall become fat, 
yea, (a, or, the) watering, also he shall be watered : The Gr. has 
psuche: The Lat. anima: Ital., The person liberal, shall be fat- 
tened ; e, and, or, yea, who watereth (shall become) also watered : 
Lat., and Douay, The soul (Lat., anima) which blesseth shall be 



THEOLOGY OF THE BIBLE. 



163 



made fat : and he that inebriateth, shall be inebriated also himself: 
E. v., The liberal soul shall be made fat : and he that watereth 
shall be watered also himself. 

Prov. 11 : 30 ; Heb., Fruit (metaphorically used, says Ges., mi- 
derphri, of the result of labour or endeavour,) of just, ots, a tree, 
of lives [for life] ; w, but are taken away en-phshui [plural of en- 
phsh~\ of crafty : Gr., From, or, out of, fruit diJcaiosunes^ of justice, 
equity, rectitude of character or conduct, [justice, in these definitions, 
means justness,] phuetai, is brought forth, caused to exist, a tree of 
life : but are taken away, or, plucked off, immature, psuchai para- 
nomon, breaths of unjust, or, wicked : [i. e., unjust, or, wicked, 
persons :] The Lat. is, Fruit, or, acquisition, of just, tree of life; and 
who taketh up, or, lifteth up, animas, wise is : Douay, The fruit of 
the just man (is) a tree of life ; and he that gaineth souls is wise ; 
Ital., The fruit of the just (is) a tree of life : and the sage, or, wise 
man, taketh the anime : E. V., The fruit of the righteous (is) a tree 
of life; and he that winneth souls (is) wise. [Observe the differ- 
ence between the Septuagint and the other versions.] 

Prov. 12: 10 ; Heb., Careth for, [a, or, the] just, en-phsh bemeti, 
the breath, soul, of cattle of him : [Here we have, en-phsh of cattle 
for cattle. We have had en-phsh of man for man.'\ Gr., A just 
commiserates ^5t«cAa5 [plural oipsuche\ of cattle of him: Lat., Re- 
gardeth (a, or, the) just of his labouring beasts (the) animas : Dou- 
ay, The just regardeth the lives of his beasts : Ital., (The man) just 
hath care of the life of his beast : E. Y., A righteous (man) re- 
gardeth the life of his beast. 

Prov. 13 : 2 ; Heb., From fruit of mouth man shall eat good ; 
but, en-phsh of oppressions, oppression : Gr., From fruit dikaiosu- 
nes, of justice, [i. e., justness,] shall eat, a good [person], but psuchai 
of unjust shall perish untimely : Lat., From, or. Out of, or. Of, the 
fruit of his mouth man shall be satisfied with good (things) ; but 
anima of false dealers, iniquitous : Douay, Of the fruit of his own 
mouth shall a man be filled with good things : but the sotd of trans- 
gressors is wicked : Ital., The man shall eat of the good of the fruit 
of his lips; but the anima of the wicked (shall eat of the fruit of) 
violence : E. V., A man shall eat good by the fruit of (his) mouth : 
but the soul of the transgressors (shall eat) violence. 

Prov. 13 : 3 ; Heb., (A, or. The] watching mouth of him keep- 
eth en-phsh, breath, of him ; [a, or, the] opening wide [the] lips of 
him, ruin to him : [keei^eth en-phsh of him is equivalent to, holds 
his tongue:'] Gr., Who watcheth the of himself mouth keepeth the 



164: 



THEOLOGY OF THE BIBLE. 



of himself psuche^ but who hasty with lips, shall cause himself 
anxiety: Lat., Who watcheth his mouth, retaineth his anima ; but 
who inconsiderate, or, rash, is to speak shall find, or, be sensible 
of, evils : Douay, He that keepeth his mouth, keepeth his soul: but 
he that hath no guard on his speech shall meet with evils : Ital., 
Who guardeth his mouth preserveth [the only definition given by 
Graglia for the Ital. word used here : it means here keepeth, hold- 
eth, his anima^ breath,] his anima ; (but) ruin (will happen) to 
who openeth disorderly [this is the only definition given by Grag- 
lia for the Ital. word used here: it means here, inordinately] his 
lips: E. y.. He that keepeth his mouth keepeth his life: (but) he 
that openeth wide his lips shall have destruction. [Why does E. V. 
give here ? The Ital. is anima; the Douay, sow^/ the Lat., 
anima ; the Qw^psuche: the Heb., en-phsh. And it is plain that 
en-phsh^ breath, is used here for speech.] 

Prov. 13 : 4 ; Heb., In longing, w, and, or, but, nothing, en-phsh 
otsl, of the slothful, but, en-phsh of diligent shall become fat : 
Gr., Iii longings is every idle [person], but hands of resolute are 
cared for : [The Gr. does not \x^e psuche at all in the verse : it gives 
the sense in literal language.] Lat., Wishes and not wishes, sloth- 
ful; but anima of workers shall be made fat: [using but 
once :] Douay, The sluggard willeth and willeth not : but the soul 
of them that work, shall be made fat : [using soul but once :] Ital., 
The anima of the lazy, or, idle, desireth, atid not (hath) nothing ; 
[i. e., and (hath) nothing;] but the anima of the diligent shall be 
* made fat : E. V., The soul of the sluggard desireth, and (hath) 
nothing ; but the soul of the diligent shall be made fat. 

Prov. 13 : 8 ; Heb., en-phsh : Gr.^ psuche : Lat., anima : Douay, 
Ital., and E. V., life. 

Prov. 13 : 12 ; Heb., Expectation prolonged maketh sick lb ; u, 
but, tree of lives, [for, life,] desire, or, longing, fulfilled ; The Gr. 
here gives Jcardia for the Heb. lb : The Lat., anima : Ital., The 
hope prolonged causes to languish, or, pine, the euore ; but the de- 
sire fulfilled (is) a tree of life : Douay, Hope that is deferred afflict- 
eth the soul : desire when it cometh is a tree of life : E. Y., Hope 
deferred maketh the heart sick : but (when) the desire cometh (it 
is) a tree of life. [Here, for the Heb. lb, Gr. kardia, the Lat. gives 
anima, and the Douay, soul: shewing again, that lb, kardia, is equi- 
valent to anima, Douay, soull 

Prov. 13 : 19; Heb., Desire done (i. e., fulfilled, says Ges., un- 
der eie, citing this verse,) is pleasant to, or, for, en-phsh / u, but, 



t 



THEOLOGY OF THE BIBLE. 



165 



{tuoTie in my copy of the Hebrew, a mistake for tuobe ; the Heh. /j 
and 5 are so much alike as to be easily mistaken, the one for the 
other,) tuohe^ abomination, of fools to turn aside from evil : Gr., 
Eager desires of pious sweeten, or, season, ^swcAm, but works of ir- 
religious far from knowledge, or, discernment : Lat., Desire, as soon 
as it is perfected, delighteth animam ; detest fools them who flee, 
or, shun evil [things] : Douay, The desire accomplished, delighteth 
the soul : fools hate them that flee from e\dl things : Ital., The desire 
accomplished is thing sweet to the anima ; e, but, to the fools (is) 
thing abominable the to be drawn back, or, the drawing themselves 
back, from the evil : E. V., The desire accomplished is sweet to the 
soul : but (it is) abomination to fools to depart from evil. 

Prov. 13 : 25 ; Heb., Just eateth even to satisfying en-plish [for, 
appetite, or, desire,] of him; but belly of wicked shall sufier want: 
The Gr. gives psuche for en-phsh^ and psuche for belly : The Lat., 
anima, Sind belly : Douay, soul, and belly : Ital., anima, and belly: 
E. Y., soul, and belly. 

Prov. 14: 10; Heb,, lb knoweth mre, the sadness, grief, (so 
given by Ges., citing this verse,) of enphsh of it ; ii, but, or, and, 
in gladness, or, joy, of it not shall mingle stranger: Gr., Jcardia of 
a man possessing the faculty of perception, or, expert in feeling, sad, 
or, distressed, psuche, breath, of him ; but when it, or, he, is glad- 
dened, or, rendered gay, it is not mixed with arrogance : Lat., Cor, 
the heart (by Synecd. the whole man, says Ainsworth,) which know- 
eth bitterness of its, or, his, anima, breath, in gladness, or, joy, of 
it, or, him, not shall mingle strange, or, foreign : Douay, The heart 
that knoweth the bitterness of his own soul, in his joy the stranger 
shall not intermeddle : Ital., The cuore, heart, mind, soul, of every 
one knoweth the bitterness of his anima; e, but, or, and, likewise 
any body strange, or, foreign, not is mixed in his joy : E. V., The 
heart knoweth his own bitterness : and a stranger doth not inter- 
meddle with his joy. 

Prov. 14 : 25 ; Heb., Delivereth en-phshs witness, or testimony, 
of probity, or, of truth : Gr., psuchen : Lat., animas : Douay, A 
faithful witness delivereth souls : Ital., The witness true delivereth 
anime : E. Y., A true witness delivereth souls. 

Prov. 15 : 32 ; Heb., Rejecting [i. e., a, or, the, rejecting, for, he 
or she who rejects,] admonition, or, instruction, contemneth en-phsh 
of him : [i. e., himself, unless we allow orthodoxy to make the 
living man one entity, and what it calls his soul another entity.] 

Prov. 16: 17; Heb., . . . watching, or, guarding, en-phsh, the 



166 



TlfEOLOGY OF THE BIBLE. 



breath, of him, watcheth, or, keepeth, way of huTi,: Gr., psuche: 
Lat., watchman, or, keeper, animae [genitive of animct] of him, 
watcheth, or, keepeth, his way : Douay, he that keepeth his soul 
keepeth his way : Ital., who observeth his way keepeth guard of 
his anima: E. V., he that keepeth his way preserveth his soul. 

Prov. 16: 24; Heb., Honey of honey, or, overflowing of honey, 
(i. e., says Ges., under tsuph, citing this verse, honey as dropping 
from the comb,) words of pleasantness ; sweet (metaphor, pleasant, 
says Ges., under mtuq) to e?i-phsh, u, yea, refreshing to bones. (Ges., 
under mrpha, renders refreshing both of the mind, &g., citing this 
verse and others.) 

Prov. 16: 26; Heb., en-phsh toiling toileth for himself: Gr., 
3fan in toils toileth for himself : Lat., Anima of a labouring labour- 
eth for himself : Douay, The soul of him that laboureth laboureth 
for himself: Ital., The anima that is fatigued is fatigued for him- 
self : E. v.. He that laboureth, laboureth for himself. 

Prov. 18: 7 ; Heb., Mouth of fool, destruction to him, u, yea, 
lips of him snare of en-phsh of him. 

Prov. 18: 8; Heb., Words of chatterer, or, garrulous person, 
as, or, like, dainty morsels (so given by Ges., under lem, citing this 
v., and Prov. 26 : 22,) u, yea, they go down to the chambers of the 
belly : The Gr. of the verse is, Fear striketh down timid, or, hesi- 
tating ; indeed psuehai of eunuchs, or, effeminates, desire eagerly, 
or, long for : Lat., words of double-tongued, as if of one sort, or, 
sincere, and they come to, or, arrive at, even to the inner, or, deeper, 
parts of belly. Fear casteth down slothful ; na j, anima of effemi- 
nates shall be hungry : Douay, The words of the double-tongued 
are as if they were harmless : and they reach even to the inner 
parts of the bowels. Fear casteth down the slothful : and the souls 
of the effeminate shall be hungry : The Ital. of the v. is. The words 
of who goeth whispering pay flatteries ; nay, they go down even 
into the entrails of the belly. [This is all the verse gives in the 
Ital.] E. v., The words of a tale-bearer are as wounds, and they 
go down into the innermost parts of the belly. 

Prov. 19 : 1,2; Heb., Good, (a, or, the) poor, walking in integ- 
rity of him, above deceitful in lips of him, and he, fool : v. 2, In- 
deed, b, in, not intelligence of en-phsh, breath, [for, speech, or, 
words,] not good : Lat., v. 2, Where not is knowledge of anima, 
not is good : Douay, Where there is no knowledge of the soul, there 
is no good : Ital., So not (there is) any good, when the anima is 
without sense, or, judgment : See E. V. 



THEOLOGY OF THE BIBLE. 



167 



Prov. 19:8; Heb., Acquiriug lb [i. e., he or she that acquireth 
U)] loveth en-phsh of him : [i. e., himself:] Gr., Ao, who, acquiring 
intelligence [for the Heb. loveth eauton^ himself: [not using 
psuche : Lat., Who possessor is of understanding, or, reason, judg- 
ment, loveth his anima: Douay, He that possesseth a mind, loveth 
his own soul : Ital., Who acquireth senno^ sense, wisdom, under- 
standing, loveth his anima: E. Y., He that getteth wisdom (Mar- 
gin, an heart), loveth his own soul. 

Prov. 19: 15; Hob. ^ en-phsh : Qv., psuche: ludit., anima : Ital., 
the person negligent shall have hunger : Douay, an idle soul shall 
sufier hunger : E. Y., the same. 

Prov. 19 ; 16 ; Heb., (A, or, the,) watching, or, keeping, pre- 
cept, reserveth, or, keepeth, or, attendeth to, en-phsh, breath, [for, 
speech, or, words,] of him ; (a, or, the) contemning ways of him 
shall die : [i. e., as a finality.] 

Prov. 19 : 18 ; Heb., Chastise son of thee, ki, for, there is hope, 
or, that there be hope ; but to killing him lift not up en-phsh of thee : 
(Ges., under nsha, the verb used here, says, to lift up en-phsh to 
any thing is, to wish for, desire it, citing this verse and others.) 
The Gr. is, Chastise son of thee, for thus there will be a good hope ; 
but to outrageous abuse of power be not excited, oi', provoked, in 

psuche of thee: Lat., Teach, or, instruct, thy son, do not de- 
spair ; but to killing of him put, or, set, not thy anima : Douay, 
Chastise thy son, despair not ; but to the killing of him set not thy 
soul : Ital., Chastise thy son whilst there is yet hope ; but not un- 
dertake already to kill him : [not using its word anima in the verse :] 
E. Y, Chasten thy son while there is hope, and let not thy soul 
spare for his crying. (Margin, " or, to his destruction, or, to cause 
him to die.") 

Prov. 19 : 19 ; Heb., Morose of anger (i. e., says Ges., under 
grl, one of morose anger) suffereth onsh, fine, amercement; (so 
given by Ges., citing this verse, and 2 Kings 23 : 33, where the 
Heb. has the same word, for which the Ital. there gives, fine, or, 
penalty, and the Douay there gives, fine, and the E. Y. there gives 
tribute; and Ges. cites also Ezra 27 : 6, where the Heb. has the 
same word : the E. Y. there has, confiscation ;) but though despoil- 
ed, u, yet, again he will scrape together: The Gr. of Prov. 19 : 19 
is, Malevolent man [i. e., a malevolent man, the Gr. has not the in- 
definite article,] frequently shall be mulcted, but though he be de- 
stroyed, [or, despoiled], kai, yet, ihQ psuche, breath [for, desire] of 
him he putteth to, or, applieth to, or, addeth to : Lat., Who impa- 



168 



THEOLOGY OF THE BIBLE. 



tient is, shall suffer loss, et, yet, although he shall have been plun- 
dered, other he will add, or, procure : Douay, He that is impatient 
shall suffer damage : and when he shall take away he shall add 
another thing: Ital., Wlio (is) greatly passionate shall bear the 
punishment ; because if thou (him) deliver, thou wilt render him 
much more (passionate) : E. V., A man of great wrath shall suffer 
punishment : for if thou deliver (him), yet thou must do it again. 
(Margin, " yet thou must add.") [I give this verse to shew the use 
the Greek makes of psuche. The different renderings of the verse 
in the Lat., the Douay, the Ital., and the E. V., and the margin, are 
worth the notice of the reader.] 

Prov. 20 : 2 ; Heb., Growl of a young lion, (see Ges., ne7n^ citing 
this verse and Prov. 19 : 12,) terror of king ; who pours forth wrath 
against him hutha^ becomes liable to the penalty, or, forfeiture, of 
en-phsh of him: (Ges., under htha^ the verb used here, cites this 
verse, and gives the Hebrew words Imtha en-phsh ii in it, and ren- 
ders them, " he becomes liable to the penalty of his life : The Lat. 
is, doeth amiss to, or, against, his anima : Ital., . . . who him pro- 
voketh to indignation sinneth (against) himself: Douay, he that 
provoketh him sinneth against A^5 own soul: E. Y., (whoso) pro- 
voketh him to anger sinneth (against) his own soul. 
Prov. 20 : 25 ; E. V., (It is) a snare to the man, 
Prov. 20: 27 ; Heb., Candle of Jehovah, [i. e., proceeding from 
Jehovah, lighted by him, says Ges., under thus pursuing the 
figure,] nshme, the breath, spirit, soul, of (a) man, searching through 
all chambers, or, innermost parts, of belly : [i. e., nshme^ the breath, 
of man (is) a candle proceeding from, or, as Ges. gives it, lighted 
by, Jehovah, searching through, &c. " The wages of sin (is) death," 
in the E. V. of the E'ew Testament, is a sentence constructed in the 
same way ; meaning Death is the wages (i. e., the penalty) of sin. 
And we had en-phsh^ Gr., psuche, go out, i. e., as a candle.] The 
Gr. of Prov. 20: 27 is, A light, or, torch, of Lord, ji972oe, breath, of 
men, which searcheth the store-rooms, or, cellars, of belly : Lat., 
lucerna, a candle, of the Lord, spiraculum, the breathing vent, of 
man, which searcheth all secret places of belly : Ital., The anima, 
breath, (Graglia, soul,) of the man (is) a lamp of the Lord, that 
searcheth all the secret lurking-holes of the belly: Douay, The 
spirit of a man is the lamp of the Lord, which searcheth all the hid- 
den things of the bowels : E. V., The spirit of man (is) the candle 
of the Lord, searching all the inward parts of the belly, \nshme, 
the Hebrew word used here, is defined by Ges., breath, spirit, soul. 



THEOLOGY OF THE BIBLE. 



169 



equivalent, says he, to en-phsh^ and the Gr., psucJie. For nshme in 
the verse the Greek uses pnoe, breath ; the Lat., spiraculum^ the 
breathing vent ; and for nshme in the verse the Ital. uses anima^ 
the only definition for which, given by Graglia, is, soul : The Dou- 
ay, and the E. Y., of the verse use the word spirit^ for the Ital. 
anima, Lat., spiraculum^ Gr., pnoe^ Heb., nshme. So that, as before 
seen, all these words mean the same thing, namely, breath. And 
if vre breathe deep, (the only j^roper way of breathing,) we per- 
ceive, and feel as if, the breath fills the deepest recesses of the bel- 
ly. The Hebrev/ of the verse is, the breath searcheth, &c. [The 
idea of the orthodox soul, spirit, searching the inward parts of the 
belly is not a little ludicrous.] 

Prov. 21 : 10; Heb., en-phsh of wicked desire th, or, longeth for, 
evil : [i. e., the wicked desireth, &c. ; en-phsh^ breath, breathing 
after, is used for desire, longing after, as we have seen :] Gr., 
psuche : Lat., anima : Ital., The anima of, &c. : Douay, The soul 
of the wicked desireth evil : E. Y., the same. 

Prov. 21 : 25 ; Heb., Desires, or, longings, of slothful kill him ; 

Prov. 22 : 5 ; Heb., Thorns snares [or, of snares] in way oqsh^ 
of perverse; [more f ally in Prov. 1 9 : l^oqsh shphtiu^ perverse in 
lips of him, i. e., says Ges., under oqsh, a man of fraudulent speech, 
citing Prov. 19 ; 1 ;] shumr^ a, or, the, watching, guarding, keep- 
ing, reserving, en-phsh^ the breath [for, speech] of him shall go 
away far, or, be afar ofi", from them : Gr., . . . but who watching, 
guarding, or, taking heed to, the of himself psuchen^ breath [for, 
speech] shall keep off from them : Lat., but (a, or, the,) keeper, or, 
watchman, of his anima recedeth, or, departeth, far from them : 
Ital., who keepeth guard of his anima shall be far from those 
things : Douay, but he that keepeth his own soul departeth far from 
them : E. Y., he that doth keep his soul shall be far from them. 

Prov. 22 : 22 ; Heb., Despoil not weak, or, powerless, because 
weak, or, powerless, he ; 

Prov. 22 : 23 ; Heb., For Jehovah will contend, or, defend, the 
contention, or, strife, of them, and despoil despoiling [i. e., them 
that despoil] en-phsh^ t^he breath, of them: Gr., For \X\Q'kuTios will 
fight of him the judgment, decision, or, crisis, and defend his mi- 
\\2,\m.Q^ psuche : [i. e., defend Mx^ psuaM unharmed :] Lat., Because 
will advise, or, judge, Dominus^ cause of him, and will confix, or, 
pierce, them who confix, or, pierce, animam of him : Douay, Be- 
cause the Lord will judge his cause, and will afilict them that have 
afflicted his soul: Ital., For the Signore will defend the cause of 



170 



THEOLOGY OF THE BIBLE. 



them, and will rob tlie anima of tliem that them shall have robbed : 
E. Y., For the Lord will plead their cause, and spoil the soul of 
those that spoiled them. 

Prov. 22 : 25 ; Heb., Lest thou accustom thyself to ways of 
him, and take, or, receive, noose, or, snare, to en-phsh of thee, [i. e., 
to thyself.] 

Prov. 23 : 2 ; Heb., And put knife to throat of thee, if possessor 
of en-phsh thou : (Ges., under en-phsh, gives, " a greedy man," 
citing this verse.) The Gr. of Prov. 23 ; 2, does not use its word 
psuche^ but gives, if more insatiable thou be : Lat., if but so as thou 
hast in power thy anima : Douay, if it be so that thou have th^/ 
soul in thy own power: Ital., if thou (be) greedy: E. V., if thou 
(be) a man given to appetite. 

Prov. 23: 14 ; Heb., Thou with rod shalt strike him, u, so that, 
to the end that, en-phsh of him [i. e., him] from shaul, the grave, 
ttsil, thou mayest draw out, or, deliver : Gr., the psuche of him out 
of death thou mayest release, or, deliver : Lat, his animam out of 
in/emus : Douay, and deliver his soul from hell : Ital., and release 
his anima from the inferno : \inferno is the Latin adjective infer- 
nus, lying below, Italianized :] E. V., and shalt deliver his soul [i.e., 
him] from hell. [This verse is a plain text in proof of the resurrec- 
tion of the just, and of them only. The Gr., out of death, equiva- 
lent to its word hades, the word it generally uses for the Hebrew 
shaul, which, as we have seen, means the grave, gives the true idea. 
And there is no meaning in the verse in any other application of it. 
Will correcting a child prevent his death ; prevent his going to the 
grave ? But it may fit him for resurrection.] 

Prov. 24 : 12 ; Heb., Though thou sayest, lo, we knew not this ; 
whether not tkn, he that weigheth, or, proveth, Ibut, [plural of lb ; 
equivalent to thi ru-achut, (plural of ru-ach) in Prov. 16; 2, 
where the Heb. is, u, but, weigheth, or, proveth ruachut, the 
breaths, i. e., the tempers, dispositions, feelings], he discerneth ? 
u, yea, ntsr, forming, fashioning, devising, planning, [i. e., he that 
formed, fashioned, &c.,] en-phsh of thee, he knoweth ? and whether 
he return to man as, or, after, or, according to, />Ao^, wages of him? 
[Death is the wages of sin : and to all who die in sin, death is a 
finality : It can have no other meaning ; for all die. The Hebrew 
interrogatory mode of speaking is equivalent to affirmation, that 
Jehovah weigheth, &g. : Gr., But though thou sayest, I knew not 
this, know, that Jcurios kardias of all knoweth, hai, yea, who plasas, 
forming, pnoen, breath, to all he knoweth, &c. [The Gr. gives 



THEOLOGY OF THE BIBLE. 



171 



pnom^ breath, for the Heb. en^hsh.] The Lat. and Ital., give, the 
keeper of thy anima : [The Gr. is pnoe ;] Douay, the keeper of thy 
soul, [ntsr, used in the Heb. of the verse is the participle of the 
verb itsr, to form, fashion, devise, plan ; and accordingly the Greek 
gives its participle, who forming, i. e., he who formed, pnoen, 
breath, to all : The Lat., and Ital., must have taken ntsr, used in 
this verse, to be the verb ntsr, to watch, to keep, but ntsr is the 
simple form of that verb ; and the simple form of Heb. verbs is the 
preterite, which would give here, he kept, or, watched, en-phsh of 
thee ; Gr., pnoen : The Douay follows the Lat., and gives, the 
keeper of thy soul :] The E. Y., gives, and he that keepeth thy 
soul, &G. 

Prov. 24 : 14; Heb., So knowledge of wisdom to en-phsh of thee 
if thou attain to u, then, there shall be ahrit, an afterwards, a here- 
after, a future state ; hope, or, expectation, of thee la tkrt, not shall 
be extirpated, destroyed, cut off, perish, fail : Gr., Thus knowlege 
of wisdom to thy psuche, &g. : Lat., So also doctrine, or, learning, 
of wisdom to thy anima, which when thou shalt have found thou 
shalt have in, or, at, the last, hope, and thy hope non peribit, not 
shall be annihilated, cut off, lost, perish : Douay, So also (is) the 
doctrine of wisdom to thy soul : which when thou hast found, thou 
shalt have hope in the end, and thy hope shall not perish : Ital., 
Such (shall be) the knowledge of wisdom to thy anima, when thou 
it shalt have found : e there shall be premio, recompense, or, reward, 
and thy hope not shall be cut off : E. V., So (shall) the knowledge 
of wisdom (be) unto thy soul : when thou hast found (it) then there 
shall be a reward, and thy expectation shall not be cut off : [In 
Psal. 37 : 37, 38, before given under N"um. 23 : 10, the Douay has 
remnants, in each of those verses, where the Heb., in each of those 
verses, has the same word ahrit, used in this verse Prov. 24 : 14. 
And in each of those two verses in Psal. the Ital. has mercede, re- 
ward, where the Heb. word is ahrit. And in each of those two 
verses the E. V. has the end where the Heb. is ahrit. Being in 
Philadelphia lately, I was informed that a Hebrew gentleman, Mr. 
Isaac Leeser, had published a translation of the Old Testament. I 
called at his house, and had a conversation with him, and obtained 
a copy of his work. He told me he had followed the E. V. as near 
as he could. I did not learn distinctly what he meant by that. On 
turning now to Prov. 24 : 14, I find he gives . . . ; " when thou 
hast found her, then shall there be a future, and thy hope shall not 
be cut off." And on turning to Psal. 37 : 37, I find he gives, " for 



172 



THEOLOGY OF THE BIBLE. 



there is a future for the man of peace." And he gives Psal. 37 : 38 
thus, " But the transgressors are destroyed together : the future of 
the wicked is cut off." But Mr. Leeser's translation is marred by 
his insertion in parenthesis of the word happy before the word fvr 
tare in Prov. 24 : 14, and Psal. 37 : 37. Why he inserted it, I do 
not know. Our clergy are in the habit of using such phrases as the 
following, (language no where used in the Bible,) a happy immor- 
tality, a blessed immortality; by which orthodoxy attempts to 
teach by implication, that there will be to some an immortality of 
misery. I do not suppose that Mr. Leeser intended to sanction 
such teaching by inserting the word happy ; for in Prov. 37 : 38, 
he gives, " the future of the wicked is cut off." That is to say, the 
wicked will have no future. From which it follows, that they only 
who shall be accounted just will have a future, (i. e., by being raised 
from among dead,) and of course it will be a happy future.] 

Prov. 25 : 13 ; Heb., As tme^ cooling, refreshment, (so given by 
Ges., citing this verse,) of snow in day of harvest, [a, or the,] mes- 
senger faithful to [a, or, the,] sending them ; m, yea, en-phsh, the 
breath, of lords of him ishih, he causeth to return, restoreth, bring- 
eth back, reneweth : (Ges., under shiib, of which ishib is the causa- 
tive form, says, that when used with en-phsh it means, to refresh 
one, citing Ps. 23 : 3.) The Gr. has angelos, angel, messenger, and 
psuchas for en-phsh : Lat., As cold of snow in day of harvest, so an 
envoy faithful, to him who sent him ; animam of him he causeth 
to rest, or, be at quiet ; Douay, As the cold of snow in the time of 
harvest, so is a faithful messenger to him that sent him, (for) he re- 
fresheth his soul : Ital., The messenger faithful (is), to them that 
send him, as the cold of snow in day of harvest ; e, yea, or, and, 
ristora, he restoreth [i. e., bringeth back] the anima of his masters, 
or, lords : {ristorarsi is defined by Graglia, to refresh one's self :) 
E. v., As the cold of snow in the time of harvest, (Margin, As a 
draught of iced wine or water cooled with snow in a sultry day. — 
Ed.) [Where did the Editor get this from ?] (so is) a faithful mes- 
senger to them that send him ; for he refresheth the soul of his 
masters. 

Prov. 25 : 25 ; Heb,, Waters cold oZ, upon, en-phsh oiphe^ lan- 
guishing, (especially used, says Ges., under oiph, of one who is 
wearied out, and at the same time suffers from thirst. He renders 
the Heb. here, " cold waters to a languishing (i. e., says he, thirsty) 
soul," citing this verse.) u, so, tidings good from arts^ land, or, 
country, far off: Gr., As water cold to psnche thirsting agreeable. 



THEOLOGY OF THE BIBLE. 



173 



so angelia^ tidings, news, or, message, angeling, good, from ges^ 
land, or, country, from afar : The Lat. has, anima : Ital., (is as) 
Tvater cold to the ^e7'50?^ wearied and thirsty: Douay, (As) cold 
water to a thirsty soul^ so (is) good tidings from a far country : 
E. v., (As) cold waters to a thirsty soul, so (is) good news from a 
far country. 

Prov. 26 : 25 ; Heb., When he maketh acceptable [the] voice of 
him confide not in him, for, seven abominations in Ih of him : The 
Gr. here gives psuche for the Heb., Ih : The Lat., cor: The Ital., 
more: Douay, and E. V., heart. 

Prov. 27 : 7; Heb., en-phsh satiated trampleth with the feet (for, 
contemneth, says Ges., under huz, citing this verse) dropping of 
honey, but, en-'phsh hungry, every bitter svreet : The Gr. has 
psuche, twice: The Lat., anima, twice: Ital., The person glutted, 
or, cloyed, treadeth upon the honey-comb (of the honey) ; but to 
\hQ person starved, or, hungry, everything bitter (is) sweet: Dou- 
ay, A soul that is full shall tread upon the honey-comb ; and a soul 
that is hungry shall take even bitter for sweet : E. Y., The full soul 
loatheth (Margin, treadeth under foot) an honey-comb ; but to the 
hungry soul every bitter thing is sweet. 

Prov. 27 : 9 ; Heb., Spiced oil and odours make joyful, or, glad- 
den, lb, u, so, or, and, mtq, sweetness, (metaphor, pleasantness, says 
Ges., citing this verse and Prov. 16 ; 21,) of companion, or, friend, 
of him, 7notst en-phsh, of woods of en-jo/isA, breath: (Ges., under 
otse, gives, for motst en-phsh, " of odoriferous woods," citing this 
verse :) The Gr. has Jcardia, and psuche, in the verse : The Lat. has 
cor, and anima: Douay, Ointment and perfumes rejoice the heart: 
and the good counsels of a friend are sweet to the soul : Ital., Oil' 
odoriferous and perfume rejoice the cuore : so (doth) the sweetness 
of the friend of the man by advice, or, counsel, cordial : [cordial is, 
of, or, from, the heart:] E. Y., Ointment and perfume rejoice the 
heart : so (doth) the sweetness of a man's friend by hearty counsel. 
[The Ital. gives cor for lb, and cordial, i. e., hearty, where the Heb. 
has, of en-phsh ; and the E. Y. gives heart where the Heb. has lb ; 
and hearty where the Heb. has of en-phsh. We have seen, that the 
Heb. lb and en-phsh are used frequently as equivalents, the one for 
the other ; but the meaning of this verse was entirely mistaken by 
the Lat., the Douay, and the Ital : The E. Y. follows the Ital. 

Prov. 27 : 23 ; Heb., Knowing know thou/«ces of small cattle 
(sheep and goats) of thee, set lb of thee to flocks of thee : The Gr. 
is, knowing know Xhayx. psuchas, the breaths, [Douay and E. Y., so 



174 



THEOLOaX OF THE BIBLE. 



often, souls,] of the flock of sheep of thee : [shewing that the Heb. 
face^ used here, means the living sheep ; and we have seen, that 
every breathing thing is called in Scripture an eoi^phsh, Gr., a 
psiiche ; so that the use by the Heb. translators of the Greek word 
psiicJie here for the Heb. face^ is in harmony with all Scripture.] 
The Ital. of the verse is, Have thou diligently care of thy sheep, set 
thy cuore to the flocks : Douay, Be diligent to know the counte- 
nance of thy cattle, and consider thy own flocks : See E. V. 

In Pro V. 28: 21, the Heb. i% faces ; Gr., prosopa, faces: (It 
giyes psuchas in 27 : 23, for the Heb. faces :) Lat. in Pro v. 28 : 21, 
is, face / Doudij, person : Ital. and E. Y., persons. 

Prov. 28 : 17; Heb., Man doing violence, on, or, to, blood of 
en-phsh: Gr., man that, on accusation of homicide: Lat., blood of 
anima : Ital., The man that doeth violence upon the blood to the 
persons : Douay, A man that doth violence to the blood of a per- 
son: E. v., A man that doeth violence to the blood of (smj) person. 
[Orthodoxy don't like the idea of an en-phsh, breath, soul, having 
blood.] 

Prov. 28 : 25 ; Heb., rhb en-phsh, expanded of en-phsh, breath, 
or, an expanded en-phsh exciteth contention: Gr., A perfidious 
man, or, a man unworthy of confidence : Lat., Who himself boast- 
eth, and dilateth : Douay, He that boasteth, and pufleth up him- 
self, stirreth up quarrels : Ital., Who hath the mind puffed up 
moveth, or, stirreth strivings, or, quarrellings : E. V., He that is of 
a proud heart stirreth up strife. 

Prov. 29 : 10 ; Heb., Men of bloods, or, blood, hate, tm, [a, or, 
the,] upright ; n, but, straight, [i. e., upright,] they seek en-phsh of 
him: Gr., psuche: Lat., anima: Ital., but the (men) straight, or, 
just, have care of the life of him : Douay, Blood-thirsty men hate 
the upright: but just men seek his soul: E. Y., The blood-thirsty 
hate the upright : but the just seek his soul. 

Prov. 29 : 11 ; Heb., All rw-ac/i, breath, of him causeth to come 
forth [a, or, the,] fool : The Gr. for ru-ach, has thumos, soul, heart, 
desire, mind: Lat., all his spiritus : Ital., The fool exhaleth [i. e., 
breathes out] all his anger: Douay, A fool uttereth all his mind : 
E. v., the same. [Why did not the Ital. giYQspirito here; and the 
Douay and E. V., give, spirit? We have had, Douay and E. Y., 
mind, where the Heb. is en-phsh, as here it is ru-ach.'] 

Prov. 29: 17; Heb., Chastise son of thee, and he shall cause 
rest to thee, u, yea, shall give of odnims, edens, delights, pleasures, 
to en-phsh of thee. [i. e., to thee. Should we expect the writer to 



THEOLOGY OF THE BIBLE. 



give thee three times in a verse, when the Hebrew has a phrase 
equivalent to thee, by which a third repetition of thee could be 
avoided ?] 

Prov. 29: 24; Heb., Dividing [i. e., a divider] with thief, 
hating [i. e., is hater] of en-phsh of him: [i, e., of himself.] 



ECCLESIASTES. 

Eccles. 2: 10; E. Y., And whatsoever mine eyes desired, [i. e., 
Z desired] : 2 : 17, Therefore X hated life; (we have had en-phsh 
hating,] : 2 : 20, E. V., . . . to cause my heart to despair, &c., [i.e., 
7ne to despair.] 

Eccles. 2 : 24 ; Heb., Is it not good to man to eat and to drink, 
and that enjoy en-phsh of him [i. e., that he enjoy] good b in, or, 
by, or, for, labour of him : E. Y., and (that) he should make his 
soul enjoy good (margin, or, delight his semises) in his labour. 

Eccles. 3 : 13 ; E. Y., And also that every man should eat and 
drink, and enjoy the good of all his labour, it (is) the gift of God. 

Eccles. 4:8; Heb., en-phsh of me : Gr. , psuche of me : Lat., my 
anima : Ital., mj person: Douay, For whom do I labour, and de- 
fraud my soul [i. e., myself] of good things ? See E. Y. 

Eccles. 6:2; Heb., Man to whom gives God riches, ... so 
that, nothing to him is wanting for en-phsh of him [i. e., himself] 
of all which he desireth, w, but, not giveth him power God to eat 
of them, &c. 

Eccles. 6 : 3 ; E. Y, If a man beget an hundred (children) . . ., 
and his soul [i, e., he] be not filled with good, and also (that) he 
have no burial, . . ., an untimely birth (is) better than he. 

Eccles. 6:7; Heb., en-phsh: Gr., psuche : Lat., anima : Douaj^, 
but his soul shall not be filled : Ital., his anima not is (ever) satis- 
fied: E. Y., yet his appetite is not filled. 

Eccles. 6:9; Heb., ew-jt9A.<?A ; Gr., psuche: Ital., anima :lu2X., 
and Douay, desire : E. Y., desire. 

Eccles. 7 : 28 ; Heb., which yet seeketh ioi^en-phsh of me, [i. e., 
I seek -for,] but, not find I ; and the verse has, after this, I 
found, Znot have found. 



176 



THEOLOGY OF THE BIBLE. 



SONG OF SOLOMOI^; OR, CANTICLES. 

Cant. ch. 1 : 7 ; E. Y., Tell me, O thou whom my soul lovetb, 
[i. e., I love,] . . . , why shonld Zbe, &c. 

Cant. 1 : 14; E. V., My beloA^ed; v. 15, . . . my love ; v. 16, . . 
my beloved. 

Cant. 3 : 1 ; E. Y., . . . I sought him whom my soul loveth : I 
sought him, but Z found him not. 

Cant. 3 : 2 ; E. Y., I will rise now, ... I will seek him whom 
my soul loveth : I sought him, but I found him not. 

Cant. 3: 3, and 4, The same as above. Ges., under en-phsh, 
says, en-phsh of me, and en-phsh of thee, are put for the personal 
pronouns, I, and thou, citing passages. 

Cant. 4:6; Heb., Until that phiih^ breathe, or, blow, this day, 
and be urged, those shadows : Gr., Until didpneuse^ blow through, 
recover breath, day, and be urged those shadows : Lat., Until as- 
piret^ breathe, or, blow, day, and incline shadows : Ital., Until spiri^ 
breathe, blow, (the air of the) day, and that the shadows fly away : 
[spiri is from the Ital. verb spirare^ defined, to breathe, to blow ; 
from which verb is the Ital. noun sjjirito^ breath, wind.] The Dou- 
ay is. Till the day break, and the shadows retire ; E. Y., Until the 
day break, and the shadows flee away. [A strange misconception 
by the Douay, followed by the E. Y. In those regions, the breath, 
air, of the day springs up towards evening; when the shadows 
lengthen.] The margin to the verse in the E. Y. gives- breathe where 
' the Douay and E. Y. have 'break. 

Cant. 5:6; Heb., . . . en-phsh of me went out at word of him : 
Gr.,^s2«cAe; Lat., my anima was dissolved: Ital., I was or di 
me, out of myself [we say, beside myself,] when he spake : Douay, 
my sozf? melted when he spake: E. Y., my soid failed when he 
spake. l is used four times in the verse. 

Cant. 6: 12; Heb., Not knew I en-phsh of me; [i. e., myself,] 
set me chariots of people of me willing, or, not knew I, or, I had no 
perception; en-phsh of me set me near chariots of, &c. : Gr., Not 
knew \\\epsuche of me : it set me chariots Aminadab: The Lat. is, 
I knew not ; my anima disquieted m.Q propiter, for, or, by reason of, 
chariots Aminadab : Ital., I not to me am wary, [or, aware,] that 
my desire me hath rendered like to the chariots of Amminadib : 
Douay, I knew not : my soid troubled me for the chariots of Amin- 



THEOLOGY OF THE BIBLE. 



177 



adab : E. V., Or ever I was aware, (Margin, I knew not,) my soul 
made me (like) the chariots of Amminadib : Mar., or, set me on the 
chariots of my willing people. [The Ital. gives desire for the Lat. 
anima^ Gr., psuche^ Heb. en-phsh, Bouay, and E. Y., soul. The 
Gr. the psuche of me is the nominative ; so that, not knew the 
psuche of me, is^ the psuche of me knew not. The cases of Hebrew 
nouns are not distinguished by changes of termination, but by par- 
ticles or prepositions prefixed ; and there is no particle or preposi- 
tion prefixed to en-phsh here, so that en-phsh here may be either in 
the nominative or any other case : and the Hebrew, like the Greek, 
generally puts the verb first; so that the Hebrew might be 
rendered not knew en-phsh of me, i. e., en-phsh of me knew not ; 
[i. e., I knew not ;] were it not that the Heb. has the character re- 
presenting Zat the end of the verb knew, not knew I en-phsh of me : 
or, as the Hebrew was written without any stops, we may render, 
la idot% not knew I, or, not perceived I, i. e., I had no perception, 
was out of my mind, or, beside myself.] 



ISAIAH. 

Isai. 1 *. 14 ; Heb., . . . hateth en-phsh of me : [i. e., I hate :] 
Isai. 1 : 16 ; Heb., . . . put away evil perfidies of you: Gr., di- 
vest yourselves of the perversities of the psuchon of you : [psuch67i 
is the gen. plural of psuche, and the Gr. gives, the psuchon of you 
for you^ 

Isai. 2 : 22 : Heb., Beware to you from man whose nshme, 
breath, spirit, soul, in nostrils of him : This verse is omitted in my 
copy of the Greek: Lat., whose spiritus in nostrils of him is : Dou- 
ay, Cease ye . . . whose breath is in his nostrils : Ital., whose alito, 
breath, (is) in the nostrils : E. Y., whose hreath (is) in his nostrils. 

Isai. 3:9; Heb., Woe to en-phsh of them, for they have repaid 
to themselves evil. 

Isai. 3 : 20 ; Heb., Those turbans and those stepping chains, 
(worn, says Ges., under tsode, by Oriental women, fastened to the 
ankle band of each leg, so that they were forced to walk elegantly 
with short steps, citing this verse,) and those girdles and pendents 
of en-phsh, breath, odour, smell : (Ges., for hti en-phsh, the Hebrew 
words here, gives, smelling bottles, citing this verse; and under 
12 



178 



THEOLOGY OF THE BIBLE. 



hit, he gives hti en-phsh, perfume boxes, citing this verse.) The 
Lat. gives, olfactoriola, definM, smelling bottles, peiinme boxes: 
Ital., boxes of odours : Douay, sweet balls : E. Y., tablets, (Margin, 
or, sweet balls.) 

Isai. 5 : 14; Heb., Therefore hath made wide shaul, the grave, 
en-phsh of him, or, her, (Ges., under rhh, gives, " hath opened the 
soi/i," i. e., says he, the Jam' of her, citing this verse, and Heb. 2:5; 
shaid, says Ges., is masculine in Job 26 : 6, and feminine in this v. 
Isai. 5 : 14) : Gr., hath widened the psuche autou, of him : Lat., 
hath dilated infernus his anima : Douay, Therefore hell hath en- 
larged her sow^ .* Ital., Therefore the sepulchre hath enlarged her- 
self: E. v., Therefore hell hath enlarged herself, [The grave is 
here personified, see the rest of the verse in the E. Y.] 

Isai. 7:2; The Heb. has lb twice in this verse : The Gr. gives 
psuche for each lb : Lat., cor, twice : Ital., cuore : Douay, and E.Y., 
heart, twice. 

Isai. 7: 4; Heb., lb: Gi\, psuche : Lat., cor: ItaL, cuore: Dou- 
ay, and E. Y., heart. 

Isai. 8 : 14 ; E. Y., . : . a snare to the inhabitants : 8 : 15, And 
many shall be snared. 

Isai. 8 : 21 ; E. Y., . . . when they shall be hungry they shall 
fret themselves. 

Isai. 10: 7; Heb., lb, twice: Gr., psuche for the first ^5, and 
nous, thought, purpose, mind, for the second. 

Isai. 10 : 18 ; E. Y., And shall consume [the fire spoken of in v. 
17] the glory of his forest, and of his fruitful field, both soul and 
body : Heb., from en-phsh u, yea, or, and, even to bshr, flesh : Gr., 
from psuche even to fleshs : Lat., from anima even to flesh : Ital., 
from the anima even to the flesh : Douay, from the soul even to 
the flesh. 

Isai. 13 : 7; Heb., Therefore all hands shall be let down, (i. e., 
says Ges., under rphe, the courage of all shall be gone, citing this 
verse and others,) u, yea, every lb of man ims, shall melt, flow 
down, dissolve : [an expression parallel to the first branch of the 
verse ; meaning the same.] For the Heb. lb of man here, the Gr. 
gives, psuche of man. 

Isai. 15 : 4 ; YLob., enrphsh : Gr., psuche: JjSit., anima : Douay, 
soul : Ital., anima : E. Y., his life shall be grievous unto him. [Why 
did not the E. Y. give soul here ?] 

Isai. 19: 10; Heb., shall become sunk down, or, depressed, 
mdkaim, being crushed, humbled, (through grief, says Ges., under 



THEOLOGY OF THE BIBLE. 



179 



dka^ citing this verse, and Jerm. 44 : 10, where the same verb dika 
is used,) M oshi shkr, every making wages (" those who make 
wages," says Ges., under sMr, citing this verse,) agmi en-phsh, sad 
of breath : (Ges., under agm, citing this verse, gives these Hebrew 
words, agmi en-phsh, and renders them " sad of soul." Sadness is 
shewn in the en-phsh, breath, and we have seen that Ges. some- 
times uses the E. V. word soul for breath.) Gr., And shall be hoi, 
those, working, or, making, them in grief, or, sadness, and all those 
making the fermented liquor shall be grieved, or, saddened, kai, 
yea, or, even, the psuchas, breaths, shall distress : The Lat. is, Aiid 
shall be the brooks, or, streams, of him failing ; all which made 
puddles for taking ^sAes; [giving fishes for the Gr. psuchas, Heb. 
en-phsh : which would be well enough if the other parts of the verse 
called for fishes: for we have seen that fishes, and all breathing 
creatures, are called /)5wcAe, Heb. en-phsh J\ The Ital. is, And the 
argini, trenches to resist inundation, barriers, of Egypt, of all those 
that make enclosures, or, locks, for vivai, fish-ponds (shall be) rotti^ 
broken, or, defeated : Douay, And its watering places shall be dry, 
all they (shall mourn) that made pools to take fishes : E. V., And they 
shall be broken in the purposes (margin, foundations) thereof, all 
that make sluices (and) ponds for fish. (Margin, living things.) 

Isai. 21 : 4 ; Heb., Went astray lb of me, phlaitt, wonderfal 
things [The same word used in Dan. 12: 6; see Ges., ^^A^a, plural 
phlaut] terrified me ; evening twilight hshq, of pleasure, or, delight, 
of me he set to me into fear : The Gr. has Jcardia for lb, and psuche 
for hshq, pleasure, delight : [We have had in the Ital. and E. V., 
pleasure where the Gr. is psuche, Heb. en-phsh J\ 

Isai. 24 : 7 ; Heb., . . . sigh every, or, all, cheerful of lb : Gr., ail 
hoi, those, making cheerful the psuche : Lat., cor : Ital., all those 
that were of cuore, heart, soul, mind, merry groan : Douay, all the 
merry-hearted have sighed : E. V., all the merry-hearted do sigh. 

Isai. 26 : 8 ; Heb., Even, or, also, way mshphthi of things right, 
or, which are just, or, according to law, of thee, Jehovah, we have 
sung mournfully to thee ; to name of thee, u, yea, or, and, to remem- 
brance of thee, desire of en-phsh, breath : The Gr. gives Icrisis for 
mshphth, and does not give psuche: it gives, simply, we have 
hoped, or, thought, upon the name of thee, and upon thy remem- 
brance : Lat., . . . thy name, and thy remembrance in desire of ani- 
ma : Douay, And in the way of thy judgments, O Lord, we have 
patiently waited for thee : thy name, and thy remembrance (are) 
the desire of the soul: Ital., We thee, or, to thee, have waited, O 



180 



THEOLOCrY OF THE BIBLE. 



Lord, also, or, even, in the way of thy judgments, or, decrees; the 
desire of anima (our is been intent) to thy name, and to thy remem- 
brance. See E. V. 

Isai. 26 : 9 ; Heb., en-phsh of me, the breath of me, desireth thee 
[i. e., I desire thee] in, or, at, night, (Ges., under aue^ renders the 
Heb. here, " my soul, i. e., I desire thee in the night," citing this 
verse,) also, or, even ru-ach, the breath, of me in qrh, entrails, of me 
shall break forth at dawn to thee : The Gr. has psuche, and pneu- 
ma : Lat. My anima hath desired thee in, or, at, night, yea, and 
with my spiritus in my prsscordiis, parts about the heart, the sides 
of the belly under the ribs, early in the morning I will watch, or, 
awake, or, be alive, to thee : Douay, My soul hath desired thee in the 
night : yea, and with my spirit within me in the morning early I will 
watch to thee : Ital., Of night I thee have desired in my anima ; also, 
or, even, at break of day thee have I sought again with my spirito 
(that is) within me : E. Y., With my soul have I desired thee in the 
night ; yea, with my spirit within me will I seek thee early. 

Isai. 29 : 8 ; E. V., ... his soul is empty, . . . his soul hath ap- 
petite : he is used four times in the verse. 

Isai. 30: 28; Heb., And ru-aeJi, the breath, of him : Gr., the 
pneuma of him: Lat., spiritus of him: Ital., And his spirito: Dou- 
ay, His breath: E. V., And his hreath, 

Isai. 30: 33; Heb., . . . nshme, the breath, of Jehovah : Gr., the 
thumos, desire, anger, vehemence : Lat., flatus, puff, blast : Ital., 
tkQfiato, breath: Douay, the breath of the Lord: E. V., the breath 
of the Lord. [Here again, from these two verses, we see that ru-ach 
and nshme mean the same, namely, breath ; and that the Lat. spi- 
ritus, Ital, spirito, mean breath.] 

Isai. 32 : 6 ; Heb., ... to empty, or, pour out, or, make empty, 
en-phsh of hungry, and drink of thirsty make to fail: Gr., to dis- 
perse psuchas hungering, and the psuchas the thirsting empty make : 
Lat., to make empty animam of hungering, and drink from thirst- 
ing take away : Douay, to make empty the soul of the hungry, and 
take away drink from the thirsty : Ital., to render empty, or, de- 
prived, the anima of the hungry, and to make to want, or, fail, 
drink to the thirsty. See E. V. 

Isai. 32 : 8 ; E. Y., But the liberal deviseth liberal things — [We 
have had, the liberal en-phsh.] 

Isai. 33: 18; Heb., lb: Gr., psuche: Lat., cor: Ital., cuore: 
Douay, and E. Y., heart. 

Isai. 35 : 4 ; Heb., say to hastening of heart, [i. e., to them 



THEOLOGY OF THE BIBLE. 



181 



whose heart beats quick with fear,] : Gr., to them of little psuche, 
breath, [i. e., of little courage,] : Lat., of little anima: Ital., say to 
them (that are) lost of mind, or, disheartened : Douay, say to the 
faint-hearted: E. Y., say to them (that are) of a fearfiil heart. 

Isai. 38 : 3 ; Douay, and E. V., . . . how I have walked before 
thee in truth and Avith a perfect heart, [perfect heart, includes all 
that is expressed by the cumulated words, heart and soul and mind. 

Isai. 38: 15 ; Heb., I, . . me, . . I will go slowly [i. e., submissive- 
ly, says Ges., under dde, citing this verse and others,) all years of 
me ol, upon, or, in, bitterness, or, sadness, of en-phsh, breath, of me : 
[i. e., sorrowful :] Gi'., sadness of the pnoe : Lat., in bitterness of 
my anima: Ital., passing, or, going, by the bitterness of my ani- 
ma: Douay, and E. Y., in the bitterness of my soul, 

Isai. 38 : 16 ; Heb., ru-ach : Gr., psuche : [The same it has before 
given for nshme:'] Lat., spiritus: ItaL, spirito: Douay, and E. Y., 
spirit. 

Isai. 38 : 17 ; Heb., Lo, for peace, bitterness to me of bitterness ; 
but thou hast cleaved to en-phsh of me from pit of bl, nothing, of 
me; Ges., under hshq, renders, " and thou hast loved my life (and 
hast drawn it up) from the pit of destruction," citing this verse. 
[Destruction, is equivalent to, being brought to nothing.] Gr., the 
psuche of me, that it not apolttai, be lost, perish: Lat., my anima, 
that it not periret, should be annihilated, perish : Ital., but thou 
hast loved my anima^ (to draw it forth) from the fossa, ditch, 
trench, grave, of corruption : Douay, but thou hast delivered my 
soul that it should not perish : E. Y., but thou hast in lore to my 
soul (delivered it) from the pit of corruption : [of course, m^/ soul 
means me.] 

Isai. 38 : 18; Heb., For not shaul shall praise thee, death cele- 
brate thee ; not shall view, or, look, they that go down into bur, pit, 
to faithfulness of thee : The Gr. gives hades for both shaul and bur : 
The Lat. gives infernus for shaul, and lacus, ditch, for bur: The 
Douay gives hell, and pit : The Ital. gives sepolcro for shaul and 
the first hades, and fossa for bur and the second hades : E, Y. gives 
grave, where the Lat. has infernus, and the Douay, hell, Ital., se- 
polcro, and pit for the Ital. fossa. 

Isau 40 : 23 ; E. Y., That bringeth the princes to nothing. The 
Heb. here is, to am, nothing : 5^, in 38 : 17, is defined the same, noth- 
ing : and they are both also defined, not ; which includes, says 
Ges., under ain, the substantive verb to be, exist ; making not to 
be, not to exist. See 40 : 17, and 41 : 11, 12, in E. Y. 



182 



THEOLOGY OF THE BIBLE. 



Isai. 42 : 1 ; Heb., Behold ohd^ the servant, of me, I will take 
hold on him, or, support him, the chosen of me receiveth graciously, 
en-phsh of me ; I have given ru-ach^ the breath, of me [i. e., the 
breath of holiness; God is the Holy one.] upon him; mshphth, 
that vrhich is just, to Gentiles, or, nations, he shall bring forth : 
Gr., shall receive him, the psyche of me, I have given the pneuma 
of me upon him, krisin^ discrimination, decision, to the nations, or 
Heathens, Gentiles, he shall bring forth : The Lat. has anima^ and 
spiritus : Douay, my soul delighteth in him : I have given my 
spirit upon him, he shall bring forth judgment to the Gentiles ; Ital., 
(in whom) my anima is delighted ; I have put my Spirit upon 
him, he shall bring forth judgment, or, reason, to the nations. 
See E. Y. 

Isai. 42 : 5 : Heb., . . . nshme . . . ru-ach: Gr., pnoe, . .pneuma^ 
[both from the same verb, pneo^ to breathe, to blow] : hat. , flatus, 
Douay, breath, for nshme ; and spiritus, breath, Douay, spirit, for 
ru-ach: Ital., alito, breath, for nshme, andspm^o, for ru-ach: E.Y., 
breath, and spirit. 

Isai. 42 : 25 ; Heb., ... he put not on lb: Gr., on psuche: Lat., 
and Douay, he understood not : Ital., but he not (there) hath put 
mind, or, understanding : E. V., yet he laid (it) not to heart. 

Isai. 43: 4; Heb., en-phsh: Gr., A;ejo7ic?Ze, head : Lat., anima: 
Ital., anima : Douay, life : E. V"., life. (Margin, or, perso7i.) 

Isai. 44: 19; Hob., lb: Gr., psuche: Lat., and Douay, mind: 
Ital., cuore: E. V., heart. 

Isai. 44 : 20 ; Heb., en-phsh of him : Gr., the psuche of him : Lat. 
his anima: Douay, his soul: Ital., and they cannot free, or, 
strengthen, or, re-encourage, (ever) their anima: E. V., that he 
cannot deliver his soul, [i. e., himself.] 

Isai. 46 : 2 ; Heb., en-phsh of them .* Gr., autoi, they, or, them- 
selves: Lat., anima of them: Ital., Xh^vc persons : Douay, and they 
themselves shall go into captivity: E. Y., but themselves [Heb. en- 
phsh of them / Lat., anima of them,] are gone into captivity. 

Isai. 47: 14; Heb., en-phsh of them: Gr., the psuche of them : 
Lat., their «mm« .• Ital., ihaiv perso7is : Douay, they shall not de- 
liver themselves, &c. : E. Y., they shall not deliver themselves, &c. 

Isai. 49 : 7 ; Heb., Thus saith Jehovah redeeming Israel [i. e., 
redeemer of Israel], regard as holy, despising [i. e., him that de- 
spised] en-phsh, breath, [for, life,] or, despised of, or, by, en-phsh, 
breaths, [for, men :] Gr., . . . revere as sacred the despising, or, 
holding as worthless, \hQ psuche of him: Lat., These saith Domi- 



THEOLO&T OP tHE BIBLE. 



183 



?ncs redemptor of Israel, sancfus, ratified, or, holy, or, pious, of him 
unto, or, even to, contemtiMlem animam, [I find no such Latin ad- 
jective as contemtihilis ; the Lat. contemptio is defined, despising, 
making no account of : the Latin, therefore, may agree with the 
Greek,] despising, making no account of, anima^ breath, [for, life] : 
The Douay is, Thus saith the Lord the redeemer of Israel, his holy 
one, to the soul that is despised: Ital., Thus hath said the Signore, 
the Redeemer of Israel, his santo^ Holy, to him that is despised of 
person : E. V., Thus saith the Lord, the Redeemer of Israel, (and) 
[inserted, why ?] his Holy One, To him whom man despiseth ; Ges., 
under buz, for buz-en-phsh, the two Hebrew words used in this v., 
renders, " despised by men," equivalent, says he, to bzui om in Ps. 
22: 7, E. v., V. 6, despised of the people. 

Isai. 49 : 26 ; Heb., . . . and shall know, every flesh, [i. e., every 
breathing, living, flesh, equivalent to, every en-pJish^ that I Jeho- 
vah succouring, or, delivering, thee w, yea, or and, redeeming thee. 

Isai. 51 : 23 ; Heb., But I will place it in hand of dissolving 
thee, (i. e., says Ges., under mug, causing thee to pine and perish, 
citing this verse,) who have said to en-phsh of thee, [i. e., to thee,] 
cast thyself down, that we may pass over, and thou hast placed Jc, 
as, [probably a mistake for b, the two letters are so nearly alike that 
they may be mistaken, one for the other,] or, 5, on, arts, the ground, 
and as, or, on, street, to passing over, or, passers over. [This is a 
figurative way of expressing a demand of submission, and submis- 
sion accordingly.] 

Isai. 53 : 10 ; Heb., . . . en-phsh of him : Gi\, psuehe : Lat., his 
anima: Ital., his anima: Douay, if he shall lay down his life for 
sin : E. V., when thou shalt make his soul an offering for sin. 

Isai. 53 : 11 ; Heb., m, from, or, on account of, oml, the sorrow, 
or, anguish, (so given by Ges., citing this verse,) of e^-^A6'A, breath, 
of him, [equivalent to, of him] he shall see, shall be satisfied. 

Isai. 53 : 12 ; Heb., . . . tht ashr in stead of that, or, on account 
of, he hath poured out to death en-phsh of him ; (Ges., under ore, 
the verb used here, citing the Heb. Avords in this verse, renders 
them, " he hath poured out his soul unto death, i. e., he delivered 
himself to death." He there cites, also, Ps. 141 : 8, where the same 
verb ore is used with en-phsh ; and he renders the Heb. there, 
''pour not out my soul, i. e., pour not out my blood.") [And we 
have seen that the en-phsh is in, or, by means of the blood.] The 
Gr. in Isai. 53 : 12 is, on account of was delivered, or, resigned, to 
death the psuche of him. 



184: THEOLOGY OF THE BIBLE. 

Isai. 55:2; Heb. . . and eat ye the best, and let live delicately, 
@r, delight herself, in fatness, or, abundance, en-phsh of you. 

Isai. 55 : 3 ; Heb., . . . hear, and shall breathe, or, live, en-phsh 
of you; 

Isai. 56 : 11 ; w, yea, these dogs strong of en-phsh^ [i. e., of ap- 
petite] : Gr., kai^ yea, hoi^ these, dogs not sparing in the psuche: 
The Lat., and Douay, give, impudent dogs, not giving their usual 
words, anim%^ Douay, soul: Ital. E, yea, these dogs greedy: E. "V., 
Yea, (they are) greedy dogs. [What does the reader think, by this 
time, of the notion that the E. V. was translated from the Hebrew, 
or even from the Greek ?] 

Isai. 57 : 15 ; Heb., ... to revive ru-ach of depressed, or, cast 
down: Gr., giving longanimity oUg op siichois, to those of little 
psuche^ breath. 

Isai. 57 : 16 ; Heb., For, not for ever will I contend, or, be hos- 
tile, w, yea, or, even, not to perpetuity, or, completeness, will I 
break out, or, break forth, (i. e, into anger, says Ges., under qtsph, 
citing this verse,) for, ru-ach, breath, from face of me, or, from be- 
fore me, would languish, or, faint, u, yea, or, even, nshmut, [plural 
of nshmej] the breaths, I have made. [Refer to the verses before 
given where the Lat., the Douay, the Ital., and the E. V., give 
hreath where the word in the Hebrew is this word nshme\ : The 
Gr. here has pneuma for the Heb. ru-ach ; and every pnoe^ breath, 
for the Heb. nshmut : The Lat. has spiritus for the Gr. pneuma^ 
Heh., ru-ach ; and Jlatus, breath, for the Gr. p7ioe, Heb. nshme : 
The Douay has, spirit, for the Lat. spiritus ; and breathings for the 
Jjfxt. Jlatus : Ital. for (otherwise every) spirito, e, yea, or, and, the 
anime (which) I have made would, &c. : E. V., for the spirit should 
fail before me, and the soids (which) I have made. [The reader 
observes, that the Ital. here gives anime, (Graglia, souls,) and the 
E. V. gives souls, where the Douay gives breathings ; the 'hdtX. fla- 
tus, breath ; the Gr. pnoe, breath ; and the Heb. nshme, breath, in 
the plural, nshmut, breaths: and we have had several passages 
where the Gr., the Lat., the Douay, the Ital. and the E. Y., give 
breath where the Heb. has this same word nshme : again proving, 
that en-phsh, (for which the Douay and E.Y. so often have soid^ and 
nshme mean the same, namely, breath : and so says Ges. ; and no 
reader of the Scriptures in the Hebrew could say otherwise.] 

Isai. 58 : 3; Heb., Why have fasted we and not hast seen, or, 
perceived, or, known, thou ; have depressed, or, oppressed, we en- 
phsh of us and thou hast not perceived, or, known, or, taken know- 



THEOLOGY OF THE BIBLE. 



185 



ledge of? [The two branches of the verse mean the same thing ; 
the same idea is immediately repeated, in different language ; it is 
one of the numerous parallelisms in Scripture : to depress, or, op- 
press en-phsh^ is a Hebraism for, to fast.] Ges., under one, gives 
one en-phsh, "to afflict the soul, i. e., to fast," citing Lev. 16 : 31 ; 
23: 27, 30; Num. 29 : 7 : Gi\,psuehe: Lat. anima : Douay, Why 
have we fasted, and thou hast not regarded; have we humbled our 
souls, and thou hast not taken notice? Ttal., (then say they) why 
have we fasted and thou not (there) hast had regard ? (Why) have 
we distressed, or, afflicted, our anime, and thou not (there) hast put 
mind ? See E. V. 

Isai. 58 : 5 ; Heb., Whether like as this be tsum, the fasting, I 
shall approve ; ium, a day, depressing, or, oppressing, man en-phsh 
of him? [i. e., Is to depress en-phsh a day such a fasting, &c. ?] 
Ital., The fast (that) I approve, and the day that the man ought to 
afflict his anima, is it such ? Lat., and Douay, Is this such a fast as 
I have chosen : for a man to afflict his soul for a day ? E. Y., Is it 
such a fast that I have chosen ? a day for a man to afflict his soul ? 
(Margin, or, to afflict his soul for a day ?) 

Isai. 58 : 10; Heb., And thou open to hungry, en-phsh of thee, 
and en-phsh of oppressed, or, depressed, thou satisfy: Ital., And 
thou open thy anima to him that hath hunger, and satisfy the per- 
son afflicted : Douay, When thou shalt pour out thy soul to the 
hungry, and shalt satisfy the afflicted soul: E. Y., And (if) thou 
draw out thy soul to the hungry, and satisfy the afflicted soul. 

Isai. 58: 11 ; Heb., u, yea, or, and, will give thee rest Jehovah 
continually, and will satisfy in tshtshut, arid places (so Ges., citing 
this verse,) en-phsh of thee, and bones of thee ihlits, will make ac- 
tive, or, vigorous, (so Ges., under hits, citing this verse,) and thou 
shaltbe, &g. : Douay. And the Lord will give thee rest continually, 
and will fill thy soul with brightness, and deliver thy bones, and 
thou shalt be, &c. : Ital., And the Lord shall guide thee continu- 
ally, and satisfy thy anima in drought, and shall fill with marrow 
thy bones : E. Y., And the Lord shall guide thee continually, and 
satisfy thy soul in drought, and make fat thy bones. 

Isai, 61 : 10; Heb., Rejoicing Xwill rejoice in Jehovah, shall, 
or, will, rejoice en-phsh, the breath, of me in God of me. 

Isai. 65: 17; Heh., lb : Gr., kardia: Lat., cor: Douay, heart: 
Ital., mind: E. Y., mind. [We have had in the Ital. and the E.Y. 
mind where the Hebrew is en-phsh.^ 

Isai. 66 : 3 ; Heb., . . . truly, these Lave delighted in ways of 



# 



186 



THEOLOGY OF THE BIBLE. 



them, yea, in abominations of them en-phsh of them has delight- 
ed: Ital., As they have chosen their ways, and their anima has 
taken delight in their abominations : E. V., Yea, they have chosen 
their own ways, and their soul delighteth in their abominations. 

Isai. 66: 16; Heb., Gr., Lat., Ital., every flesh; Douay, and 
E. v., all flesh : [every Jlesh is equivalent, as we have seen, to every 
en-phsh.l 

Isai. 66: 23; Heb., Gr., Lat., Ital., every flesh; Douay, and 
E. v., aU flesh. 



JEREMIAH. 

Jer, 2 : 24 ; Heb., A heifer accustomed mdhr, of pasture, (not 
desert^ says Ges.,) in, desire, or, longing, of en-phsh of her, catcheth 
at with open mouth (so Ges., under shaph^ citing this verse,) ru- 
ach^ the wind : Ges., under en-phsh, says, it is used for sexual de- 
sire, citing this verse : Gr., in the eager desires, or, longings, or, 
lusts, oipsuche of her: Lat., in the longing of her anima: Douay, 
A wild ass accustomed to the wilderness in the desire of his heart, 
snuffed up the wind of his love : Ital., A she ass wild accustomed 
(to be, or, live,) in the wilderness, (that) absorbeth the wind at her 
pleasure: [Lat., anima, Gr., psuche, Heb., en-phsh:'] E. V., A wild 
ass used to the wilderness, (that) snuffeth up the wind at her plea- 
sure ; (Margin, at the desire of her heart.) 

Jer. 2 : 34; Heb., Yea, or, truly, in skirts of thee is found blood 
of en-phshs poor, or, oppressed, innocent : Gr., bloods puchon [Gen. 
plural of psuche] : Lat., blood of animas poor and innocent : Ital., 
the blood of the persons of the poor innocents : Douay, And in thy 
skirts is found the blood of the souls of the poor and innocent : 
E. v.. Also in thy skirts is found the blood of the soids of the poor 
innocents. 

Jer. 3 : 10; E. Y., . . . hath not turned to me with her whole 
heart, [Heb., Ih.] 

Jer. 3 : 11 ; Heb., And said Jehovah to me, Hath rendered her- 
self just, or, innocent, en-phsh of her, led captive Israel, above ^qv- 
fidious Judah : Gr., the psuche of him : Lat., his anima : Douay, 
The rebellious Israel hath justified her soul, in comparison of the 
treacherous Juda : Ital., The put out of the way, or, the gone astray, 



t 



THEOLOGY OF THE BIBLE. 



187 



Israel has shewn herself mom just than the treacherous Judah: E.Y., 
The backsliding Israel hath justified herself more than treacherous 
Judah. 

Jer. 3; 16; Hek, ^5/ Gr., Jcardia ; Lat., cor; Douay, heart; 
Ital, and E. V., mind. 

Jer. 4: 10 ; Heb., . . . but, or, yet, smiteth sword even to 
these en-phsh: Gr., even to ihQ psucheoi them : Douay, behold the 
sword reacheth even to the soul : Ital., and yet the sword is arrived 
even to the anima: E.Y., whereas the sword reacheth unto the soul. 

Jer. 4: 19; Heb., Bowels of me, bowels of me! (or, intes- 
tines !) I am pained ; walls of lb of me heume, (from heme^ to hum, 
an onomatopoietic word, says Ges.,) hum, to me ; lb of me, will not 
keep silence, for, voice of trumpet has heard, en-phsh of me, warlike 
cry (so Ges., under iruoe^ citing this verse,) mlhme^ of battle : Gr., 
The bowels of me, the bowels of me, I suffer pain, kai^ yea, or, and, 
the psuche of me affecteth with impetuous desire the organs of the 
heart of me, the heart of me tuggeth : I will not keep silence, for 
the psuche of me has heard voice of trumpet, cry of battle : [The 
Gr. gives psuche for lb, and psuche for en-phsh.'] Lat., my belly, my 
belly, I am in pain, the senses of my cor are disordered in me ; I 
will not keep silence, for voice of trumpet hath heard, my anima, 
din of battle : Douay, My bowels, my bowels are in pain, the senses 
of my heart are troubled within me, I will not hold my peace, for 
my soul hath heard the sound of the trumpet, the cry of battle : 
Ital., (Alas) my entrails, my entrails ! I feel a great pain ; (Alas) 
the enclosure [Heb., walls] of my cuore ! My cuore murmurs in 
me ; I cannot calm myself ; for, O my anima, thou hast heard the 
sound of the trumpet, the combat of war : E. Y., My bowels, my 
bowels ! I am pained at my very heart ; (Margin, the walls of my 
heart ;) my heart maketh a noise in me ; I cannot hold my peace, 
because thou hast heard, 0 my soul, the sound of the trumpet, the 
alarm of war. (Under the verb heme, defined, to hum, Ges. says, 
" It is used of internal emotion, from disquiet of mind, citing this 
verse, and Jer. 31 : 20, [where the same verb is used with bowels.] 
and Ps. 42 : 6, 12, E. Y, v. 5, 11, [in each of which the same verb 
is used witli en-phsh: see Ps. 42 : 5, and 11, before given, and what 
is there further given from Gesenius. So that the Heb. of Jer. 4:19 
may be rendered, the walls of lb of me, that is, the bowels of me, 
hum to me, or, lb of me, equivalent to en-phsh of me, hummeth to me. 
If the latter be preferred, Zmust be inserted before will not keep 
silence, and a semicolon be put between me and heume. I think the 



188 



THEOLOGY OF THE BIBLE. 



u in heume, denoting the plural, and agreeing with walls ^ requires 
the rendering I have given.] Under en-phs\ Ges. says, it is used 
poetically as the seat of warlike valour, so used when a poet speaks 
to his own en-phsh^ [i. e., to himself,] citing this verse, and Judges 
5 ; 21, [in Deborah's song, before given.] 

Jer. 4 : 30 ; Heb., en-phsh of thee : Gr., \hQ psuche of thee : Lat., 
thy anima : Ital., thy anima : Douay, they will seek thy life : 
E. v., they will seek thy life. 

Jer. 4 : 31 ; Heb., For I have heard . . . Wo now to me^ for 
fainteth en-phsh of me on account of those killed, or, slain : Gr., for 
fainteth the psuche of me on account of tois, those, taken away, or, 
murdered : Lat., for defcit, hath failed, or, fainted, my anima on 
account of the slain : Douay, Wo (is) me, for my soul hath fainted, 
because of them that are slain : Ital., for the a7iima to me fainteth 
for the murderers ; E. V., for my soul is wearied because of mur- 
derers. 

Jer. 5:9; Heb., ol, on, these shall I not visit, saith Jehovah, w, 
yea, on gui^ a people, like this shall not take to herself vengeance, 
en-phsh of me? [In 2 Kings 9 : V, we have, E. V., ... that Zmay 
avenge the blood of my servants the prophets. Ges., under en-phsh^ 
says, it is used to express revenge. And we have the ru-ach, breath, 
spirit, of revenge : shewing that en-phsh and ru-ach mean the same ; 
each meaning, breath of revenge.] Gr., Upon these shall I not visit, 
. . . thQ psuche of me ? Lat., Upon these shall I not visit, . . . my 
anima f Ital., Not shall I do punishment of these (things ;) . . . my 
anima f Douay, Shall I not visit for these things, saith the Lord ? 
and shall not my soul take revenge on such a nation ? E. Y., Shall 
I not visit for these (things) ? saith the Lord : and shall not my 
soul be avenged on such a nation as this ? [Tand my soul mean the 
same ] 

Jer. 5: 29; The Heb., the Gr., the Lat., the Ital., the Douay, 
and the E. V., are the same as in verse 9. 

Jer. 6:8; Heb,, . . . lest be alienated from thee en-phsh of me : 
Gr., t}\Q psuche of me: Lat., my anima: Ital., my mind: Douay, 
Be thou instructed, O Jerusalem, lest my soul depart from thee : 
E. v., the same. (Margin, be loosed.) 

Jer. 6: 16; Heb., Thus saith Jehovah, stand ye firm o/, on, 
ways, . . . ; and walk in it, and you shall come to a place of rest 
(see Ges. mrguo^ citing this verse,) to en-phsh of you. 

Jer. V : 6 ; E. Y., . . . shed not innocent blood, [see Jer. 2 : 34, 
before given : To shed blood, is equivalent to kill en-phsh.'] 



THEOLOGY OF THE BIBLE. 



189 



Jer. 9:9; The Heb., Gr., Lat., Ital., Douay, and E. V., are the 
the same as in 5 : 9, and 29. 

Jer. 11 : 21 ; Heb., . . . men of. . . that seeking eji-phsh of thee: 
Gr., t\iQ psicche of thee: Lat., thy anima: Ital., thy anima : Dou- 
ay, and E. Y., thy life, 

Jer. 12 : 7 ; Heb., I have . . . , I have . . . , I have given the 
dearly beloved eoi-phsh of me into hands of enemies of her : Gr., . . 
I have given the dearly beloved ^:)S^^cA6?^ [in the accusative] of me 
into hands of enemies of her : Lat., I have given my dearly beloved 
animmn [in the accusative] into, &c. : Douay, I have given my 
dear soul into the hand of her enemies : Ital., I have given the love 
of my anima into the hands of her enemies: E. Y., I have given 
the dearly beloved (Margin, " Heb., the love") of my soul into the 
hand of her enemies. [The margin " the love" is taken from the 
Italian; it is not the Hebrew. What shall we say of such a mar- 
gin ?] 

Jer. 13 : 17; Heb., ... in hiding places tbhe^ [from the verb 
bJce^'\ shall distil, or, flow by drops, en-pJish of me (Ges. says, the 
primary syllable hh imitates the sound of falling drops ; and he re- 
fers to hhi^ defined, weeping.) [Weeping is indicated by the breath.] 
away from face of pride, or, arrogance ; (so Ges., under gue^ citing 
this verse, and Job 33 : 17.) yea, weeping shall weep, yea, 
shall pour down, eyes of me tears : (see Ges., ^Vc?, citing this verse, 
and Jer. 14: 17; Ps. 119: 136; Lam. 1: 16.) The Gr. is, . .. 
psuche . . . away from face of arrogance, or, haughtiness : Lat., my 
anima from face of arrogance : Douay, my soul shall weep in secret 
for (your) pride : Ital., my anima shall weep in secret for (your) 
pride : E. Y., my soul shall weep in secret places for (your) pride. 

Jer. 14: 19; Heb., Whether despising hast thou despised, or, 
rejecting hast thou rejected, Judah ? Whether 5, as to, Zion, hath 
rejected with loathing her, en-phsh of thee? Gr., Whether repro- 
bating hast thou reprobated, or, raisesteeming hast thou misesteem- 
ed, Judah, yea, from Zion is withdrawn the psuche of thee ? 
Lat., ... or Zion hath abhorred, thy anima: Ital, could'st thou 
moreover have reprobated Juda ? Wouldst thy anima have Zion in 
abomination ? Douay, Hast thou utterly cast away Juda, or, hath 
thy soul abhorred Zion. See E. Y. 

Jer. 15 : 1 ; Heb., . . . en-phsh of me; Gr., the psuche of me : 
Ital., my anima: Douay, my soul: E. Y., mj mind, 

Jer. 15: 9; Heb., Languished she that brought forth those 
seven, nphh^ (an onomatopoietic, says,Ges.,) breathing out, en-phsh^ 



190 



THEOLOGY OF THE BIBLE. 



breath, of her : Gr., was emptied out, or, exhausted, Ae, which, [i. e., 
she which,] having brought forth seven, gave way, or, sunk under 
pani, the psuche of her : Lat., failed, anima of her : Ital., she that 
hath brought forth, or, that brought forth, seven (sons) is become 
or, became, faint, her anima hath panted, or, panted : Douay, she 
that hath borne seven is become weak, her soul hath fainted away : 
E. v., she that hath born seven languisheth : she hath given up the 
ghost; [Heb.,. breathed out the breath, i. e., died. And the Lat. 
verb exspiro^ compounded of ex, out, and sp^>o, to breathe, (from 
which verb spiro is the Lat. noun spiritus^ breath, generally render- 
ed by the Ital. spirito^ Douay, and E. V,, spirit)^ is defined by Ains- 
worth, (he writes it exjju'o,) to exhale, to breathe forth ; to expire, 
to give up the ghost, (this last is taken from the E. Y., no doubt), 
to die, to breathe his last. We thus see, again, that ghost means 
breath. It is remarkable, that not a single ghost is found in the 
Douay. Ghosts are found in the Rheims Romish version of the 
New Testament, published at Rheims in A. D. 1582, some thirty 
years before the E. V. was published. The Douay translators re- 
pudiated the ghosts of the Rheims ; but James's Ecclesiastics seem 
to have thought, that as the Rheims has them in the New Testa- 
ment, they might as well begin with them in the Old Testament. 
Now these are the entities, or, rather, the non-entities, which 
Bishop Hobart, and the Bishops he cites in his support, send to 
what they call the intermediate place of departed souls, departed 
spirits, departed ghosts. Bishop Hobart, and his supporting Bishops, 
say, that soul, and spirit, and ghost, all mean the same : and so 
they do. But each of these words means, simply, breath.] 

Jer. 15 : 15; Heb., ... in long aph, breathing, (i. e,, says Ges., 
under arJc, patience, long suffering, citing this verse,) of thee take 
me not away : In Ps. 31 : 14, E. V., v. 13, the Heb. is, . . . to take 
away m-phsh of me. (For which Ges., under Iqh gives, to take 
away my life, citing this verse, and giving the Heb. words Iqht 
en-phshi .•) [So that, to take me away, is equivalent to, take away 
en-phsh, the breath, of me.] 

Jer. 16: 16; E. V., . . and they shall hunt them from every 
mountain. [We have had en-phshs hunted.] 

Jer. 17:5; Heb., Thus saith Jehovah, cursed, that man who . . 
and from Jehovah turneth aside lb of him. 

Jer. 17 : 18 ; Heb., Let them be put to shame that pursue after 
me, [Other Scriptures, as we have seen, give this with the Heb. 
idiom, pursue after en-phsh of me.] 



THEOLOGY OF THE BIBLE. 



191 



Jor. lY: 21; Heb., Thus saith Jehovah, watch, or, guard, 5, 
over, or, upon, en-p7ishs of you : Gr., watch, or, guard, the psuchas 
of you : Lat., look to, or, watch, jour animas : Ital.,keep ye guard 
upon, or, over, your anime : Douay, Take heed to your souls : E.V., 
Take heed to yourselves^ (Ges., under shmr^ renders this passage 
thus, " take heed as ye value your life.'''') 

Jer. 18 : 20 ; Heb., ... for they have digged pit for en-phsh of 
me: Gr., \jh.Q psuche of me: Lat., my anima: Ital., 2b fossa, ditch, 
trench, grave, for my anima : Douay, and E. V., they have digged 
a pit for my soul, [i. e., for me.] 

Jer. 19 : 4 ; E. V., . . . and have filled this place with the blood 
of innocents. [In Jer. 2 : 34, before given, the Heb. is, blood of 
en-phshs innocent.] 

Jer. 19 : 7 ; Heb., . . en-phsh of them : Gr., t]iQ psuchas of them : 
Lat., animas of them : Ital., the anima of them : Douay, that seek 
their lives : E. Y., that seek their lives, 

Jer. 19: 9; Heb., . . . en-phsh of them: Gr., [simply] that in- 
vest them : Lat., who seek the animas of them : Ital., and they that 
seek the anima of them : Douay, and they that seek their lives : 
E. v., and they that seek their lives. 

Jer. 20 : 13 ; Heb., Celebrate in song to Jehovah, celebrate Je- 
hovah, for hetsil, [see ntsl,'] he hath drawn out, pulled away, snatch- 
ed, delivered, (out of danger, says Ges.,) en-phsh of oppressed from 
hand of evils, or, of doers of evil. 

Jer. 21 : 5 ; See it, for cumulated words ; in E. V. 

Jer. 21 : 7 ; Heb., . . . yea, into hand of seeking for [i. e., 
them that seek for] en-phsh of them : Gr., the psuchas of them : 
Lat., the anima of them : Ital,, the anima of them : Douay, and 
into the hand of them that seek their life : E: Y., and into the hand 
of those that seek their life. 

Jer. 21:9; Heb., ... he shall live, w, yea, shall be to him en- 
phsh of him for booty : Ges., under shll, renders the Heb. here, "his 
life shall be to him for booty," i. e., says he, he shall be preserved 
alive, citing this verse, and Jer. 38: 2; 39: 18: The Gr., in Jer. 
21 : 9 is, ihQ psuche of him: Lat., his anima: Ital., the anima of 
them shall be to them for spoil, or, booty : Douay, and his life shall 
be to him as a spoil : E. Y., and his life shall be unto him for a prey. 

Jer. 22: 3; E. Y, . . . neither shed innocent blood, [The e7i- 
phsh is in, or, by means of, the blood, as we have seen : To shed 
the blood, therefore, is to take away the en-phsh, breath.] 

Jer. 22 : 25 ; Heb., ii, yea, I will give thee into hand of 



192 



THEOLOGY OF THE BIBLE. 



seeking after en-phsh of tliee : Gr., the psuche of thee : Lat., thy 
anima : Ital., thy anima : Douay, And I will give thee into the 
hand of them that seek thy life : E. V., the same. 

Jer. 22 : 27 ; Heb., but, into that land which they lift up en- 
phsh of them to return thither : Ges., under nsha, says, to lift up 
en-phsh to any thing, is, to desire it : Gr., But into the land which 
they ask earnestly with the psuehais of them : Lat., to which they 
lift up the anima : Douay, whereunto they lift up their mind to 
return thither : Ital., to which they have the mind intent — [}7iind 
in the sense of desire is a good rendering for en-phsh, Gt., psuche ; 
but mind in the sense in which it is generally used, is not.] : E. V., 
But to the land whereunto they desire (Margin, Heb., lift up their 
mind) [not the Heb., nor the Gr., nor the Lat. ; but taken from the 
Douay, or the Ital.] to return. 

Jer. 23 : 9 ; Heb., concerning prophets is broken to pieces lb of 
me b, in, or, upon, qrb, entrails, of me; Ges., under shbr, says, "to 
break any one's 7nmd, is, to affect one with sadness, citing Ps. 69: 
20 ; 147 : 3. [The word in each is, lb, defined by Ges., heart, 
soul, mind.] 

Jer. 24 : 7 ; E. V., . . . for they shall return unto me Avith their 
whole heart. The Hebrew is lb. 

Jer. 25 : 31 ; Heb., . . . contending with every fiesh: [equivalent 
to every en-phsh, Gr., psuche^ Gr., every flesh : Lat., with every 
flesh: Ital., with every flesh: Douay, with all flesh : E. Y., with all 
flesh. 

Jer. 26 : 19; Heb., . . , %t, so that, or, therefore, we doing evil 
great upon en-phshs of us : Gr., upon psuchas of us: Lat., against 
omanimas: Ital., against our anime: Douay, Therefore we are 
doing a great evil against our souls : E. Y., Thus might we procure 
great evil against our souls, [i. e., against ourselves.] 

Jer. 26 : 23 ; Heb., . . . and threw nble, the corpse, of him to, 
or, into, qbri, graves, of sons of that people : Gr., and threw hi?n 
into the tomb of sons of people of him : The Douay, the Ital., and 
the E. Y. are, and cast his dead body into the graves of the com- 
mon people. Ges. defines nble, a corpse, as well of men, as of ani- 
mals, citing Deut. 21 : 23 ; Lev. 5:2; 7 : 24, [in each of which the 
Heb. has the same word nble. In Deut. 21 : 23, the E. Y. gives. 
His body : In Lev. 5 : 2, the E. Y. gives carcase : and in Lev. 7 : 
24, it gives, that dieth of itself] 

Jer. 29 : 1 ; E.Y., . . . and to all the people whom . . had carried 
away captive. [We have en-phshs carried away captive.] 



THEOLOGY OF THE BIBLE. 



19S 



Jer. 29 : 13; E. Y., . . . when ye shall search for me with all 
your heart : Heb. Ih. 

Jer. 30 : 17 ; E. V., For I will restore health unto thee. [We 
have, health to en-phsh of, <fec.] 

Jer. 31 : 11 ; Heb., For hath redeemed Jehovah Jacob, yea, 
bath redeemed, or, bought back, him from hand of mighty above 
him : [i. e., mightier than he.] 

,Jer. 31: 12; Heb., w. And, or, therefore, they shall come and 
shout for joy . . . : yea, shall be, or, become, en-phsh of them 
like garden irrigated, and they not shall be drawn back to dabe^ 
fear, again : Gr., and shall be, or, become, the psuche of them like 
a tree fruitful, and not shall they hunger, or, long for, more, or, 
longer : Lat., and shall be anima of them as it were garden water- 
ed, and none not shall hunger: Douay, and their souls shall be as a 
watered garden, and they shall be hungry no more : Ital., and their 
anima shall be as a garden . . . , and not shall they be more in con- 
tinual vexations : E. V., and their soul shall be as a watered gar- 
den ; and they shall not sorrow any more at all. 

Jer. 31 : 14 ; Heb., w, yea, I will satiate e^z-^AsA of those priests 
with fat, (so Ges., under rue, citing this verse and others,) and peo- 
ple of me with that which is good of [i. e., proceeding from] me 
shall be satisfied, saith Jehovah. 

Jer. 31 : 20; Heb., . . . therefore have hummed intestines of 
me for him : [See before, Ps. 42 : 5 ; Jer. 4 : 19 :] Gr., therefore I 
have been excited concerning him : Lat., therefore were troubled, 
or, disquieted, put in confusion, my visoera, entrails, (especially the 
chief, as heart, liver, lungs, says Ainsworth,) over him: Ital., there- 
fore my interiora, entrails, are tumultuous for him : Douay, there- 
fore are my bowels troubled for him : E. V., the same. 

Jer. 31 : 25 ; Heb., For have satiated I m-^/isA languishing, and 
en-phsh dahe, of fear, have filled I : Gr., For I have indulged to 
excess, or, intoxicated, every psuche thirsting, and every psuche 
hungering : Lat., For inebriavi, I have made drunk, or, intoxicated, 
inebriated, animam lassam, tired, spent, worn out, weary, and 
every animam hungry I have glutted : Douay, For I have inebri- 
ated the weary soul : and I have filled every hungry soul: Ital., For 
I shall have made drunk the anima thirsty, and tired, or, weary, ^ 
and shall have satiated every anima faint : E. V., For I have sati- 
ated the weary soul, and I have replenished every sorrowful soul. 

Jer. 31 : 33 ; Heb., . . . After those days, saith Jehovah, I will 
give ture, the doctrine, or, instruction, or, law, of me in entrails of 
13 



194: 



THEOLOGY OF THE BIBLE. 



them, yea, or, and, on lb of them "will I write it : The Gr. gives 
dianoia, thought, mind, understanding, for the Heb. entrails, [that 
being the sense of the Heb. figure] : Lat., in viscera, the entrails, 
of them : Douay, I will give my law in their bowels : Ital., I will 
put my law in their entrails : E. V., I will put my law in their in- 
ward parts. 

Jer. 32 : 40; Heb., . . . and, reverence of me I will give in 
Ih of them so as not to turn aside from upon me. 

Jer. 32 : 41 ; Heb., w, yea, I will rejoice ol, over, them to do 
good to them, yea, or, and, I wnll fix, or, plant, them in land this 
in amt, firmness, stability, or, perpetuity, 5, in, or, with, all lb of 
me, w, yea, or, and, 5, in, or, with, all e7i-phsh of me. [It is Jeho- 
vah who thus speaks.] 

Jer. 34 : 4 ; E. Y., . . . thou shalt not die by the sword; 

Jer. 34 : 16 ; Heb., . . . and caused to return, man, servant of 
him, and man, maid-servant of him, whom you had let go free at 
en-phsh of them: Gr., at psuche of them: Lat., whom you had let 
go, that they should he free: Douay, whom you had let go free, and 
set at liberty : Ital., whom you had discharged into liberty, at their 
desire, or, will: E. V., whom he had set at liberty at t^Qir pleasure. 

Jer. 34: 20 ; Heb., w, even, I will give them into hand of ene- 
mies of them, w, yea, into hand of seeking for en-phsh of them ; and 
shall be, or, become, corpses of them for meat to fowl of those hea- 
vens : The Greek does not u^q psuche here : Lat., animam of them : 
Ital., that seek the anima of them: Douay, that seek their life: 
E. v., that seek their life, 

Jer. 34 : 21 ; Heb., . . . that seek for en-phsh of them : The Gr. 
does not g\YQ psuche here : Lat., animas of them : Ital., the anima 
of them : Douay, that seek theu' lives : E. V., that seek their life. 

Jer. 37 : 9 ; Heb., Thus saith Jehovah, let not be carried away 
en-phsh of you: Gr., be not carried away, or seduced, in the psuch- 
ais [dative plural of psuche] of you : Lat., do not deceive, or, cheat, 
your animas : Douay, deceive not your souls : Ital., cheat not your- 
selves : E. Y., Deceive not yourselves. 

Jer. 38 : 2 ; Heb., ... he shall live, u, yea, shall be to him en- 
phsh of him for booty, and he shall live: Gr., the psuche of him: 
Lat., anima of him : Ital., his anima to him shall be for booty : 
Douay, but he . . . shall live, and his life shall be safe, and he shall 
live : E. Y., but he . . . shall live ; for he shall have his life for a 
prey, and shall live. 

Jer. 38: 16; Heb., . . . liveth Jehovah who made us [i. e., me] 



THEOLOGY OF THE BIBLE. 



195 



this en-phsh^ if I "will kill thee, or, if I will give thee into hand of 
those men who seeking for en-phsh of thee : (For the Heb. which I 
have rendered " who made us this en-pJish^'' Ges., under at^ gives, 
" the same who has given us life^'' citing this verse :) Gr., liveth hu- 
rios^ who hath made us this psuche : [it does not use psuche a second 
time in the verse.] Lat., who made us this anima, if I will kill thee, 
et, also, or, even, if I will deliver thee into hands of those men who 
seek thy anima: Ital., (As) the Signore that us has made this ani- 
ma, liveth, I not thee will cause to die, and not thee will give into 
hand of these men that seek thy anima : Douay, As the Lord liveth 
that made us this soul, I will not put thee to death, nor will I de- 
liver thee into the hand of these men that seek thy life : E. V., that 
made us this soul, . . . neither will I give thee into the hand of 
these men that seek thy life. [The first en-phsh in this verse, as in 
numerous other places, means the entire corporeal breathing 
person.] 

Jer. 38 : 17 ; Heb., . . . w, then, shall live en-phsh of thee, . . . w, 
but, shalt live thou and house of thee. 

Jer. 38 : 20; Heb., ... so that, it may be good for thee, and 
may live en-phsh of thee. 

Jer. 38 : 24 ; Heb., . . . and not shalt thou ^ie. 

Jer. 39 : 18 ; Heb., . . . and shall be to thee en-phsh of thee for 
booty: Gr., \hQ psuche of thee: Lat., thy anima: Ital., thy anima 
to thee shall be for booty : Douay, but thy life shall be saved for 
thee : E. V., but thy life shall be for a prey unto thee. 

Jer. 40 : 14 ; Heb., ... to pierce through en-phsh of thee : Gr., 
to ^iQvcQ psuche of thee: Lat., to smite thy anima: Ital., to strike 
thee to death : Douay, to kill thee : E. V., to slay thee, 

Jer. 40 : 15 ; Heb., . . . why shall he pierce through en-phsh, 
and disperse all Judah which are gathered together to thee, and 
cause to wander the rest of Judah : The Gr. has psuche, for en-phsh : 
The Lat. has animam : Douay, lest he kill thee : Ital., why should 
he smite thee to death : E. V., wherefore should he slay thee. 

Jer. 42 : 20 ; Heb., For ye deceived h, by, or, with, en-phshs, 
breaths, of you when you sent me to Jehovah, God of you, saying : 
Gr., en, with, psuchais of you: [How deceive when they sent him 
but by breath, speech, words ?] Ital., For you (me) have cheated 
against your own anime, breaths, [i. e., words] : Lat., For ye have 
deceived your animas : Douay, For you have deceived your own 
souls : [The Lat. and the Douay, take no notice of the preposition h, 
in the Heb., en, in the Gr.] E. V., For ye dissembled in your hearts. 



196 



THEOLOGY OF THE BIBLE. 



Jer. 43 : 6 ; Heb., Men, and women, and chil^^-en, and daughters 
of tliat king, and every that eii-phsh which, &c. : Gr., and the psu- 
chas which : Lat., and every anima which : Douay, and every soul 
which : Ital., and all the persons that : E. Y., and every person 
that . . . had left with Gedaliah. 

J er. 44:7; Heb,, . . . why do ye evil great to, or, against, en- 
phshs of you : [i. e., yourselves ;] Gr., why do ye evils great upon 
psuchais of you : Lat., why do ye (this) great evil against your ani- 
mas: Ital., why do ye (this) great evil against your anime : Dou- 
ay, why do you commit (this) great evil against your own souls. 
See E. Y. 

Jer. 44 : 14; Heb., ... w, so that, to return into land of Judah 
which they lifting up en-phsh of them to return to dwell there : 
[Lifting up the breath, is, breathing after, i. e., desiring : the same 
is expressed with ru-ach, breath, Lat., spiritus ; our word aspiring 
is from the Lat. ad, to, after, and spiro^ to breathe :] The Gr. uses 
psuehe in Jer. 44 ; 14 : Lat., their animals : Ital., where, or, whither, 
they have the mind intent to return to dwell there : Douay, to 
which they have a desire to return to dwell there : E. Y., to the 
which they have a desire to return to dwell there. 

Jer. 44 : 30 ; Heb., . . . into hand of seeking en-phsh of him, as 
I gave . . . into hand of enemy of him, yea, of seeking en-phsh of 
him : Gr., iho, pmche of him, twice : Lat., the ayiima of him, twice : 
Ital., his anima, twice: Douay, into the hand of them that seek his 
life, ... his enemy, and that sought his life: E. Y., into the hand 
of them that seek his life, ... his enemy, and that sought his life. 
[The Heb. is, seeking en-phsh, breath, of him, the Hebraism for, 
seeking his death, seeking to take away his breath, for, take away 
his life. Why is it that in all these phrases, many of which have 
been before given, the Douay, and E. Y, give life, instead of their 
more usual word soul f'\ 

Jer. 45: 5 ; Heb., en-phsh of thee : Gr., the psuche of thee: Lat., 
thy anima : Ital., thy anima : Douay, thy life: E. Y., thy life will 
I give unto thee for a prey, &c. 

Jer. 46 : 26 ; Heb., . . . into hand of seeking for en-phsh of them : 
This verse is omitted in my copy of the Greek. Lat., of seeking 
animam of them : Ital., of those that seek their anima : Douay, 
And I will deliver them into the hand of them that seek their litres: 
E. Y., And I will deliver them into the hand of those that seek 
their li'ces. 

Jer. 48: 6; Heb., Escaj)e, rescue en-phsh of you: Gr., escape 



THEOLOGY OF THE BIBLE. 



197 



and save from death the psuchas of you : Lat., escape, or, flee, save 
your animas : Ital., Fly away, save your persons : Douay, Flee, 
save your lives : E. V., Flee, save your lives. 

Jer. 49 : 37 ; Heb., , . . u, yea, before tbem that seek en-phsh of 
them : Gr., the psuchas of them : Lat. animam of them ; Ital., that 
seek their anima : Douay, and E. V., that seek their life. 

Jer. 50 : 19 ; Heb., ... he shall feed, &c., and shall be satiated 
en-phsh of him: Gr., the j!9SwcAe of him : Lat., ammc^ofhim: Ital., 
his anima shall be satiated : Douay, and E. V., and his soul shall 
be satisfied, &c. 

Jer. 50: 43; E. V., . . . anguish took hold of him: [We have 
have had, anguish of en-phsh.'\ 

Jer. 51:6; Heb., Escape from midst hU., Bebel, and rescue, 
man [for every person] en-phsh of him [i. e., himself :] Gr., Escape 
from midst of Babylon, and save every one the psuche of him : Lat. 
every one his anima : Ital., every one of you his anima : Douay, 
Flee ye from the midst of Babylon, and let every one save his own 
life : E. v., . . . and deliver every man his soul. 

Jer. 51: 14; Heb., Hath sworn Jehovah of tsbaut^ [written in 
E. y., in other places, Sabaoth,] of armies, 5, on, or, by en-phsh of 
him : Gr., For hath sworn Jcurios on, or, by, the arm (metaphor., 
says Donnegan, for, strength) of him : Lat., by his anima : Ital., 
The Lord of armies hath sworn by himself: Douay, and E. Y., The 
Lord of hosts hath sworn by himself. 

Jer. 51 : 34 ; Heb., . . he filled, or, satisfied, belly of him modn, 
of, [i. e., with] dainties, of me, [belly, here, is equivalent to en-phsh, 
appetite, in other places ; satisfied his en-phsh.^ Ges., under mla, 
says, fill, satisfy, the soul, i. e., says he, the desire, hunger, citing 
Job 38: 39; Prov. 6: 30. 

Jer. 51 : 45 ; Heb., Go out from midst of her, people of me, and 
rescue, man [for every man] en-phsh of him [i. e., himself] from 
heat of nostril of Jehovah : Gr., the psuche of him : Lat., that may 
save, every one his anima : Douay, that every man may save his life 
from the fierce wrath of the Lord : Ital., and save every one of you 
his person: E. V., and deliver ye every man his soul from, &q. 

Jer. 51 : 46 ; Heb., And lest become soft lb of you: [We have 
had Gr., of \\it\Q psuche, breath, i. e., of little courage, and we have 
the same expressed with ru-ach, Gr., pneuma, Lat., spiritus, Ital, 
spirito, Douay, and E. V., spirit, i. e., of little breath / breath, strong, 
or, weak, being put for courage, or the want of it.] Lat., And lest 
become soft your cor: Ital., And (guard yourselves) that sometimes 



198 



THEOLOGY OF THE BIBLE. 



your cuore lose not courage : Douay, And lest your hearts faint : 
E. y., And lest your heart faint. 

Jer. 51: 50; Heb., Xb : Gr., Jcardia: Lat, cor: Ital., more: 
Douay, and E. Y., mind. [The Douay, Ital., and E. Y., give mind 
for en-phsh also, as we have seen.] 

Jer. 52: 29; Heb., ... he carried away captive from Jerusalem 
en-phsh 832: Gr., psuchas : Lat., a7iimas: Ital., anime: Douay, 
souls: E. v., persons. 

Jer. 52: 30; Heb., en-phsh, twice: Lat., animas, and animce: 
Ital., anime, twice : Douay, carried away of the Jews 145 souls. 
So all the souls (were) 4,600 : E. Y., . . . carried away captive of 
the Jews 145 persons / all the persons (were) 4,600. 



LAMENTATIOISrS. 

Lam. 1:4; Heb., . . . and she bitter in herself : Gr., the same. 
[We have mr en-phsh, bitter of en-phsh, breath, in 1 Sam. 1 : 10; 
22 : 2. It is a Hebraism for sadness, sorrow ; and a very natural 
expression ; for sadness, sorrow, shews itself in the breath.] 

Lam. 1 : 11 ; Heb., . . . for food to shub, bring back, restore, re- 
new, en-phsh, [i. e., to refresh themselves :] Gr., the psuche : Lat., 
to refresh animam : Ital., ristorarsi Vanima, to refresh themselves 
the anima: (Graglia, for ns^omrsz, gives, to refresh one's self:) 
Douay, for food to relieve the soul : E. Y., for meat to relieve the 
soul. 

Lara. 1 : 16; Heb., . . . for, is far distant from me the comforter 
bringing back, restoring, en-phsh of me : Gr., the psuche of me : 
Lat., convertens, turning about, my anima : [convertens is the Lat. 
word where the Douay, and the E. Y., in some places, have, con- 
verting the soul; it means, restoring breath, refreshing :] Ital., that 
to me restoreth anima : Douay, because the comforter, the relief 
of my soul is far from me : E. Y., because the comforter that should 
relieve (margin, " bring back," citing Hosea 9 : 12,) my soul is far 
from me ; v. \1, E. Y., none to comfort her. 

Lam. 1 : 19 ; Heb., . . . the priests of me, and the old men of 
me, in the city ghitou, breathed out, exspired, while they searched 
for food for themselves that they might bring back, or, restore, re- 
new, en-phsh of them : Gr., that they might turn round about, or, 



THEOLOGY OF THE BIBLE. 



199 



cause to come back, the psuchas of them : Lat., that they might re- 
fresh their anima : Ital., are breathed, blown, or, exspired, in the 
city, ... to restore anima to them : Douay, pined away in the city : 
while they sought their food, to relieve their souls: E. Y., gave up 
the ghost in the city, while they sought their meat to relieve their 
souls. 

Lam. 2 : 12 ; Heb., To mothers of them said they : Where corn 
and wine, in etothph, to faint them, [the infinitive of the reflex form 
of othph ; we say, in, or, at, their fainting], like pierced through 
in the streets of city, in, or, at, to pour out en-phsh of them into 
bosom of mothers of them : Gr., in the to pour out psuchas of them : 
Lat., when they breathed out animas of them : Douay, when they 
breathed out their souls in the bosoms of their mothers : [What can 
be breathed out but breath Ital., their anima was poured out into 
the bosom of their mothers : E. V., when their soul was poured out 
into their mothers' bosom : (Margin, when they died in their 
mothers' arms for hunger.) 

Lam. 2: 19; Heb., en-phsh: Gr., psuche : Lat., anima: Ital., 
anima: Douay, for the life of, &c. : E. Y., for the lifeoii]ij young 
children, that faint for hunger, &c. 

Lam. 3 : 17 ; Heb., And thou hast thrust away from peace en- 
phsh me: Ges., under znh^ gives the Heb. in this verse, and renders 
"thou hast thrust me [for the Heb. en-phsh of me'\ away from 
peace." 

Lam. 3: 20; Heb., Remembering remembereth, and sinketh 
down (used, says Ges., under shhh, the verb used here, of a de- 
pressed and attenuated voice,) in me en-phsh of me : Gr., psuche : 
Lat., anima: Douay, I will be mindful and remember, and my soul 
shall languish within me : Ital., My anima remembereth contin- 
ually, and is abated, or, diminished, in me : E. Y., My soul hath 
(them) still in remembrance, and is humbled in me. 

Lam. 3 : 21 ; Heb., ^5 .* Gr., Icardia: [We have seen that the 
Gr. often gives ^swcAe for the Heb. Z^.] Lat., cor: Douay, Aei^?'^ ; 
Ital., mind: E. Y., mind. [We have had in the Ital., and the E. Y., 
mind^ where the Heb. has, en-phsh.] 

Lam. 3 : 24 ; Heb., Portion of me Jehovah, saith en-phsh of me 
[saith breath of me, for, say I;] therefore I will wait, or, be firm, 
to him. 

Lam. 3 : 25 ; Heb., Good, Jehovah to them that await, or, are 
firm to him, to en-phsh seeking him : v. 26, E. Y., (It is) good that 



200 



THEOLOGY OF THE BIBLE. 



(a man) should both hope and quietly wait for the salvation of the 
Lord. Heb., for the deliverance, or, help, of Jehovah. 

Lam. 3:51; Heb., Eye of me gleaneth I, of, or, upon, or, to, 
en-phsh, of me: Ges., under oil, gives the Heb. words here, and 
renders, " my eye vexes me," i. e., says he, pains me, from weeping : 
Gr., The eye of me gleaneth upon the psuche of me : Lat., my ani- 
ma : Douay, My eye hath wasted my soul : Ital.. My eye perplex- 
eth, or, troableth, my anima : E. V., Mine eye affecteth mine heart. 
[The E. Y. gives heart here, for the Ital. anima, Lat., anima, Gr., 
psuche, Heb., en-phsh ; which word heart is the word it generally 
uses where the Gr. is Ib^ 

Lam. 3: 52 ; E. Y., Mine enemies have chased me sore, like a 
bird. [We have the same said of en-phsh^ 

Lam. 3 : 53 ; Heb., tsmtu, they cut off, destroyed, brought to 
silence, extinguished, (see Ges., citing this verse,) in pit chay-ah, 
the breath, [for life,] of me, and threw stone upon me : The Gr. 
g\YQ^,p)it: The Lat., laciis : Douay, pit: Ital., They have cut off 
my life, and (it have put) in the fossa, ditch, trench, grave ; and 
have cast stones upon me : E. Y., They have cut off" my life in the 
dungeon, and cast a stone upon me. [Why does E. Y. give dun- 
geon here?] 

Lam. 3 : 54 ; E. Y., . . . 7" am cut off. 

Lam. 3: 56; Heb., Yoice of me thou hast heard; hide not ear 
of thee to im-ach, breath, or, breathing, of me, to outcry of me : 
(To hide the ear, signifies to refuse to hear, says Ges., under olm, 
citing this verse.) The Gr. here gives delsin, request, supplication, 
for the Heb. ru-ach ; The Lat., from my sobbing : Douay, from my 
sighs : Ital., hide not thy ear to my sospiro, sigh : E. Y., hide not 
thine ear at my breathing, [rii-ach is the Heb. word for which the 
Greek generally gives p?ieu?7ia, the Lat., spiritus ; the ItSil, spirito / 
the Douay, and E. Y., spirit.~\ 

Lam. 3: 58; Heb., Thou hast contended forensically the con- 
tentions of en-phsh of me, [i. e., of me], thou hast bought back, or, 
redeemed, the chay-ah, breath, of me. 

Lam. 5:9; Heb., On, or, at, en-phsh of us we brought away 
bread of us, from face of sword of that desert : Gr., On, or, at, the 
psuchais of us . . . from face of sword of that desert : Lat., On, or, 
at, our animas, . . . from face of sword in desert ; Douay, We 
fetched our bread at the peril of our lives, because of the sword in 
the desert: Ital., We have induced our victuals (at risk of) our 
life, by, or, through, the sword of the wilderness : E. Y., We gat 



THEOLOGY OF THE BIBLE. 201 

oui' bread with (the peril of) our lives, because of the sword of the 
wilderness. 

Lam. 5 : 17 ; E. Y., For this our heart is faint : Heb. lb of us. 



EZEKIEL. 

Ezek. 1:5; Heb., . . . chay-ut, breathing creatures: Gr., zoon: 
Lat., animalium : Ital., animali : Douay, living creatures : E. Y., 
living creatm-es. [Turn to Gen. 1 : 20, 21, 24, 30, and see what the 
different versions give for the Heb. en-phsh chay-ah in those verses.] 

Ezek. 3 : 19 ; Heb., . . . but thou en-phsh of thee hast saved: 
(Ges., under ntsl, gives life for en-phsh here, citing this verse, and 
V. 21.) Gr., but thou Xh^ psuche of thee shalt save. 

Ezek. 3 : 21 ; Same as in v. 19. 

Ezek. 4 : 14 ; Heb., . . . lo, en-phsh of me not made unclean, be- 
cause of corpse or torn in pieces not have Zeaten from youth of me 
w, even, till now ; Gr., the psuche of me : Lat., my anima : Ital., 
my person not is been polluted : Douay, my soul hath not been de- 
filed : E. Y., My soul hath not been polluted. 

Ezek. 6 : 9 ; E. Y., And they that escape of you shall remember 
me among the nations whither they shall be carried captives. 

Ezek. 7 : 19 ; Heb., . . . en-phsh of them not shall they satisfy, 
w, yea, or, and, intestines of them not shall they fill : Gr., the^s?^ 
chas of them, . . . the belly of them : Lat., their anima . . . , theii' 
bellies : Ital., they shall not satisfy their persons, e, yea, or, and, 
shall not fill their entrails : Douay, they shall not satisfy their soul, 
and their bellies shall not be filled : E. Y., they shall not satisfy 
their souls, neither fill their bowels. 

Ezek. 13 : 18 ; Heb., . . . Woe to them that sew together cush- 
ions (so Ges., under Test,) on every joint of the hands, (i. e., says 
Ges., under atsil, every knuckle, hyperbolical, says he, to express 
the extreme luxury of the females,) and make those msphhut, quilts, 
or, cushions, upon head, of every tallness, [I have seen pictures of 
English ladies of some centuries ago, with such tall head-cushions,] 
to lay snares for, or, to catch, en-phshs. Whether en-phshs of peo- 
ple of me will ye lay snares for, or, catch ; u, or, or, and, en-phshs 
thus will ye cause to live ? The Gr. psuchas, . . . psuchai, . . . 
psuchas : The Lat. has animas three times : The Douay is. Wo to 
them that sew cushions under every elbow : and make pillows for 



202 



THEOLOGY OF THE BIBLE. 



the heads of persons of every age to catch souls : and when they 
caught the souls of my people, they gave life to their souls : Ital., 
Woe to them that sew little bolsters to all the armholes, and that 
make crusts upon the head (of persons) of every stature, or, size, to 
hunt anime. Will ye hunt the anime of my people, and will ye 
save your own anime ? See E. V. 

Ezek. 13 : 19; Heb., ... to slay en-phshs which not should be 
put to death, and to save alive en-phshs which not should be kept 
alive : Gr., psuchas, twice : Lat., animas^ twice : Ital., anime^ twice: 
Douay, and E. V., souls, twice. 

Ezek. 13: 20; Heb., en-phshs, three times: Gr., psuchas, three 
times : Lat., animas, three times : Ital., anime, twice, [adding] 
which ye hunt : Douay, Behold I (declare against) your cushions, 
wherewith you catch flying souls: and I will tear them off from 
your arms : and I will let go the souls that you catch, the souls 
that should fly. See E. V. 

Ezek. 13 : 21 ; E. Y., Your kerchiefs also will I tear, and deliver 
mj people out of your hand; and they shall be no more in your 
hand to be hunted; [people, in this verse, is equivalent to en-phshs 
in the preceding verses.] 

Ezek. 14 : 14 ; E. Y., Though these three men, Noah, Daniel, 
and Job were in it, they should deliver (but) their own souls, [i. e., 
themselves: The idea of a corporeal, breathing man delivering 
what orthodoxy calls his soul is ludicrous.] The Heb. is, en-phsh of 
them : The Gr. does not use psuche here. It gives, simply, them- 
selves, for the Heb. en-phsh of them: Lat., their aniinas : Ital., 
they should deliver (only) their persons : Douay, they shall deliver 
their own souls, &c. 

Ezek. 14 : 16 ; E. Y., (Though) these three men (were) in it, ... ' 
they only shall be delivered. 

Ezek. 14 : 18 ; E. Y., Though these three men (were) in it, . . ., 
•but they only shall be delivered themselves. 

Ezek. 14 : 20; E. Y., Though Noah, Daniel, and Job, (were) in 
it, ... , they shall (but) deliver their own souls, Heb., en-phsh of 
them: Gr., the psitchas of them: Lat., their animas : Ital., they 
(only) should deliver their persons: Douay, but they shall only 
deliver their own souls, &g, 

Ezek. 16 : 5 ; Heb., ... 5, in, loathing of en-phsh of thee : Gr., 
of the psuche of thee : Lat., of thy anima : Ital., through, or, by, 
the scorn in which other had thj person : Douay, in the abjection 
of thy soul: E. Y., to the loathing of thy person. 



THEOLOGY OF THE BIBLE. 



203 



Ezek. 16 : 21 ; Heb., . . . and I will give thee to en-phsh of 
hating thee: Gr., to psuchas of hating thee : Lat., I will give thee 
to animas of, &c. : Ital., and thee I have abandoned to the voglia^ 
will, of, &c. : Douay, and I will deliver thee up to the will, &c. : 
E. v., and have delivered thee unto the will of them, &c. 

Ezek. 17: 17; Heb., , . . I, for, ekrit, [from krt,] to extirpate, 
destroy, cut off, cause to fail, perish, en-phshs many : Gr., psuchas : 
Lat., animas: Douay, to cut off many souls: Ital., to destroy many 
anime: E. Y., to cut mdinj persons. [Why did James's Ecclesi- 
astics give ^mc>;2S here? The Ital. is, a?iime/ the Lat., animas: 
the Douay, souls; the Gr., psuchas; the Heb., en-phshs. True, 
persons, corporeal, breathing persons, is the meaning ; not the or- 
thodox soul, which orthodoxy says is the person ; an item of ortho- 
dox teaching which the reader of the foregoing pages sees to be a 
sheer perversion. But why avoid the idiom here ?] 

Ezek. 17 : 20 ; E. V., ... he shall be taken in my snare, 

Ezek. 18 : 4; Heb., Lo, every of those en-phshs, to me they ; as 
en-phsh of that father, u, even, so en-phsh of that son, to me they : 
that en-phsh which sinneth, she shall die : Gr., That, or. For, all 
hai, those, psuchai mine are ; as the psuche of that, or, the, father, 
so also, or, even, the psuche of that, or, the, son, mine are; he, that, 
psuche he, which, sinneth, she shall die, 

Ezek. 18 : 5 ; E. V., But if a m,an be just, . . . ; v. 9, E. Y., . . . 
he shall surely live ; v. 13, E. Y., . . . shall he then live ? he shall 
not live : . . . ; he shall surely die ; his blood shall be upon him. 

Ezek. 18 : 20 ; Heb., That en-phsh which sinneth, she shall die : 
Gr., that psuche which : Lat., anima, which : Ital., The person thsLt 
shall have sinned : Douay, The soul that sinneth, the same shall 
die : E. Y., The soul that sinneth, it shall die. v. 21, E. Y., But 
if . . . , he shall surely live, he shall not die. v. 22, ... , E. Y., 
. . . , in his righteousness that he hath done he shall live. 

Ezek. 18 : 27 ; Heb., . . . and doeth mshphth, judgment, or, that 
which is right, and justice, [i. e., justness,] he en-phsh of him shall 
cause to live again, or, call back to life: Gr., the psuche of him: 
Lat., he shall quicken [i. e., make alive] his anima : Ital., he shall 
cause to live his anima : Douay, he shall save his soul alive : E. Y., 
he shall save his soul alive. 

Ezek. 18 : 31 ; Heb., . . . and make to you lb new, ^^, and, or, yea, 
Tu-ach, breath, new : Gr., Jcardia, and pneuma : Lat., cor, and spiri- 
tus : Ital., a cuore new, and a spirito new : Douay, and make to 
yourselves a new heart and a new spirit : E. Y., a new heart and a 



204 



THEOLOGY OF THE BIBLE. 



new spirit: [spirit, Heb., ru-ach, breath, for disposition, state of 
feeling, is merely cumulative here, as is the E. Y. word soul added 
to heart : they add nothing but emphasis."] 

Ezek. 20 : 7 ; E. y., . . . and defile not yourselves, &c. [We 
have had, defile not en-phsh of you,] and see v. 18, and 31. 

Ezek. 21 : 6 ; E. V., Sigh therefore, . . . , and with bitterness 
sigh, &c. [Here is bitterness of en-phsh, breath; which we have 
had before. How sigh but with en-phsh f'\ 

Ezek. 21 : 7; In the Heb. the verse is 12 ; Heb., . . . and shall 
melt, or, be made fearful, every lb, . . . ii, yea, or, and, shall be fee- 
ble, or, shall fail, or, go out as a lamp, every ru-ach, breath: Gr., 
V. 7, shall be enfeebled every kardia, . . Icai, yea, or, and, eJcpsuxei, 
[compounded of eh, out, and psucho, to breathe,] shall breathe out, 
lose breath, faint, exspire, every flesh, Jcai, yea, or, and, qyq>tj pneur 
ma, breath : [There are two Heb. verbs, khh and Jcee ; and the 
Heb. letters h and e are so much alike that errors have occurred by 
copyists mistaking one for the other. The Heb. verb khh is defined, 
to pant, used in the Ital. for breathe out, exspire. The other Heb. 
verb, kee, is defined, to be feeble, to fail in strength, to go out as a 
lamp. The Hebrew translators into Greek took the Heb. verb used 
here to be khh, and it would seem that must have been the word in 
the manuscript from which they translated.] The Lat. in Ezek. is 
21 : 7 ; and gives, tahescet, shall melt, or, pine away, every cor, . . . 
et, even, shall be made weak every spiritus, breath : Douay, v. 7, 
and every heart shall melt, . . . , and every sjnrit shall faint : Ital., 
V. 12, and every cuore shall be melted, or, dissolved, . . . , and every 
spirito shall faint, [literally shall become less ; but defined, shall 
faint.] See E. V., v. 7. [The Greek verb ekpsueho used in this v., 
is the same verb used in Acts 5 : 5 and 10, in each of which the 
Rheims Romish version has, gave up the ghost ; and in each of 
which the E. V. has, gave up the ghost.] 

Ezek. 21 : 15 ; Heb. v. 20 ; Heb., ... that may flow down (fig- 
uratively, says Ges., under mug, for, be dissolved with fear and 
alarm, citing this verse,) lb, the heart, soul, mind. 

Ezek. 22 : 25 ; Heb., . . . like lion roaring tearing prey, en-phsh 
they have eaten, or, devoured: [i. e., they have devoured men, or, 
persons, and so Ges. says, under en-phsh, citing this verse.] 

Ezek. 22 : 27 ; E. Y., . . . like wolves ravening the prey, to shed 
blood, (and) to destroy souls: [The Douay, and the Ital., and the 
E. Y., interpolate and. Was it an effort to destroy the parallelism? 
To shed blood, and to destroy soul, i. e., breath, mean the same.] 



THEOLOGY OF THE BEBLE. 



205 



The Heb. in the verse is, to pour out blood, to cause to be lost, or, 
to perish, en-phshs : The Gr. gives here, simply, to pour out blood, 
without using the parallel clause with en-phsh^ Qr.^ psuche: [To 
pour out hlood gives the whole sense.] The Lat. gives, to pour out, 
or, shed, blood, et^ even, to abolish, cause to be lost, animas : Ital., 
pouring out, or, spilling, the blood (e) destroying the anime : Dou- 
ay, to shed blood (and) to destroy souls: E. V., the same. 

Ezek. 23: 17; Heb., en-phsh of her: Gr., the psuche of her: 
Lat., anima of her : Douay, her soul was glutted with them : Ital., 
her mind was taken away from them : E. V., her mind was alien- 
ated from them. 

Ezek. 23: 18; Heb., en-phsh of me, twice: Gr., the psuche of 
me, twice : Lat., my anima^ twice : Douay, my soul, twice : Ital., 
my mind: E. Y., my mind, twice. (Ges., under en-phsh, says, it 
is used for sexual desire, appetite, citing this verse.) 

Ezek. 23: 22 ; Heb., en-phsh of thee: Gr., the joswcAe of thee: 
Lat., thy anima: Douay, thy soul: Ital., thy mind: E. Y., thy 
mind, 

Ezek. 23 : 28 ; Heb., I will give thee into hand of whom [i. e., 
them whom] thou hatest, into hand of them from whom is alienated 
en-phsh of thee : [equivalent to the clause, them whom thou hatest ; 
and we have frequently, whom en-phsh of me hateth.] The Gr. has, 
the psuche of thee: Lat., thy anima: Douay, thy soid: Ital., thy 
mind : E. Y., thy mind. 

Ezek. 24 : 16 ; Heb., ... I take from thee mhmd, the object of 
desire, of eyes of thee. 

Ezek. 24 : 21 ; Heb., . . . mhmd, the object of desire, of eyes of 
you, u, yea, mhml, the object of desire, of en-phsh, breath, breath- 
ing after, of you : Ges., for mhml, gives, " that to which one's de- 
sire is turned," citing this verse : Gr., the psuchai of you : Lat., 
your anima : Ital., the desire of your eyes, e the tenderness, or, 
love, [i. e., the object of the tenderness, or, love] of your anime: 
Douay, the thing that your eyes desire, and for which your soid 
feareth : E. Y., the desire of your eyes, and that which your soid 
pitieth. 

Ezek. 24 : 25 ; Heb., ... in day I take from them . . . mhmd, 
the object of desire, of eyes of them, u, even, msha en-phsh m, that 
to which lifts itself up en-phsh of them: (i. e., desires, says Ges., 
under msha, citing this verse :) Gr., the elation, or, pride, of 
the psuche of them: Lat., and the desire of their eyes, upon which 
rest with delight animae of them : Douay, and the desire of their 



206 



THEOLOGY OF THE BIBLE. 



eyes, upon which their souls rest, their sons and their daughters ; 
Ital., the desire of their eyes, and the intent of their anime: E. V., 
the desire of their eyes, and that whereupon they set their minds, 
their sons, &c. 

Ezek. 25 : 6 ; Heb., . . . and hast rejoiced in all pride of thee 5, 
with, en-phsh : (see Ges., under shath, citing this verse, and others.) 
Gr., and hast rejoiced out of psuche of thee : Lat., out of all affec- 
tion: Ital., and hast rejoiced in mind: Douay, and hast rejoiced 
with all thy heart against the land of Israel : E. V., and hast re- 
joiced in heart with all thy despite against the land of Israel. 

Ezek. 25 : 15 ; Heb., . . . , and inqmu nqm, were avenged ven- 
geance, in shath, arrogance, of en-phsh : [i. e., and avenged them- 
selves in arrogance of en-phsh, breath ;] Ges., under the verb nqm, 
to revenge, to take vengeance, says : " The primary idea is that of 
breathing forcibly: compare, says he, the kindred verb wAm," 
[sound it en-chm, an onomatopoietic, before given : hence we have 
the phrases " breathed vengeance," " breathed out slaughter," &c. 
For the rendering of the Hebrew given above see Ges., nqm, and 
^AaifA, under both of which he cites this verse and others:] The 
Gr. has in the verse, out of psuche: Lat., with whole mind : Ital., 
and have taken vengeance in, or, by, contempt with delight : Dou- 
ay, and have revenged themselves with all their mind: E. V., and 
have taken vengeance with a despiteful heart, 

Ezek. 27 : 13 ; Heb,, . . . they trafficked in, en-phsh of men: 
Gr., in psuchais of men [i. e., in men]: The Lat. does not use its 
word anima here ; it gives, simply, slaves : Douay, slaves : Ital., 
with anime human : E. V., they traded thQ persons of men. 

Ezek. 27 : 31 ; Heb., . . . and they shall weep for thee with bit- 
ter e/i-^/isA ; This verse is omitted in my copy of the Greek: Lat., 
with bitterness of anima : Douay, with bitterness of soul : Ital., 
with bitterness of mind : E. V., with bitterness of heart. 

Ezek. 32 : 10 ; Heb., . . . man for en-phsh of him : the Gr. does 
not use psuche here ; it gives, expecting the, fall of them : Lat., every 
one for his anima : Ital., and every one of them shall be affrighted 
at every moment in his mind : Douay, and they shall be astonished 
on a sudden, every one for his own life: E. V., and they shall trem- 
ble at (every) moment, every man for his own life. 

Ezek. 33 : 5; Heb., Sound of that trumpet he heard but, was 
not admonished, or, took not heed ; blood of him on him shall be ; 
but he that was admonished, or, took heed, en-phsh of him hath res- 
cued, or, caused to escape : Gr., t}iQ psuche of him hath taken out : 



THEOLOGY OF THE BIBLE. 



207 



[i. e., has restored :] Lat., shall save his anima : Ital., would have 
delivered, or, saved, his life : Douay, shall save his life : E. V., shall 
deliver his soul, [i. e., himself.] 

Ezek. 33 : 6 ; Heb., ... so that, come sword and take away 
from them en-phsh: Gr., psuche: Lat., animam : Douay, and cut 
off a soul from among them : Ital., and catch (any) person from 
among them : E. V., and take (any) person from among them. 

Ezek. 33: 9 ; Heb., ... he in sin of him shall die ; but thou en- 
phsh of thee shall have caused to be snatched, or, delivered, from 
danger: Gr., thine own psuche: Lat., but thou hast extricated thy 
anima: Ital., but thou shalt have saved, or, delivered, thy anima: 
Douay, but thou hast delivered thy soul: E. Y., but thou hast de- 
livered thy soulj [i. e., thyself.] 

Ezek. 34 : 2 ; Heb., . . . Woe shepherds of Israel who feed them- 
selves ! (equivalent, says Ges., under at, to, feed enrphsh of them, 
citing passages.) 

Ezek. 36 5 ; Heb., ... 5, in, or, with, gladness of every Ih, in, 
or, with, shath, arrogance, of en-phsh: Gr., spurning ^swc^as .* Lat., 
with joy and all cor and from mind: Douay, with joy, and with 
all the heart, and with the mind: Ital., with joy of all the ciiore, (e) 
with contempt of mind: E. V., with the joy of all (their) heart, 
with despiteful minds : (Ges., under en-phsh, says, it is used to ex- 
press contempt, citing this verse, and Isai. 49 : 7.) [The breath of 
contempt is a very significant expression. The Lat., Ital., Douay, 
and E. V., would say, the spirit of contempt.] 

Ezek. 38: 10; Heb., lb, Gr., Jcardia: Lat., cor: Ital., cuore: 
E. Y., mind. 

Ezek. 39 : 19 ; Heb., u, yea, ye shall eat to satiety. [We have 
en-phsh satiated with fat.] 

Ezek. 40 : 4 ; Heb., lb: Gr., hardia: Lat., cor: Ital., mind: 
Douay, and E. Y., heart, 

Ezek. 44 : 25 ; Heb., And to dead man they shall not enter ; 
Gr., And on, or, 2X psychen of man: [The Gr. here uses the Heb. 
idiom used in Lev. 21 : 11, and other verses.] 

Ezek. 47 : 9 ; Heb., And it shall be, or, occur, every en-phsh 
chay-ah which shall creep to wherever shall come there the streams, 
shall live, u, yea, or, and, there shall be of those fish multiplied ex- 
ceedingly, because shall come there those waters : Gr., And it shall 
be, every psuche ton z66n, breath of those breathing creatures, &c. : 
Lat., every anima living : Ital., every animal living : Douay, And 
every living thi?ig : E. Y., every thing that liveth — [Here again, we 



208 



THEOLOGY OF THE BIBLE. 



learn that a fish is called en-phsh chay-ah^ the same two words 
used in Genesis 2:7.] 



DAl^IEL. . 

Daniel does not use the Hebrew idiom en-phsh chay-ah nor the 
Heb. word en-phsh: and the Gr. does not use the idiiom psuche zosa, 
nor the word psttche; nor the does the Douay, or the E. V. use the 
word soul. In 5 : 23, nshme is used ; see that verse, given in its 
place. The writer of Daniel uses literal language, instead of the 
idiom : as in the following verses : 

Dan. 1 : 8 ; E. V. But Daniel purposed in his heart (Heb. lb) 
that he would not defile himself with the portion of the king's meat. 

Dan. 1 : 10 ; E. Y., . . . then shall ye make (me, inserted, why ?) 
endanger my head to the king. [My head means myself, or, my 
life, equivalent to en-phsh of me.] 

Dan. 2 : 23 ; E. V., . . . what we desired of thee. 

Dan. 4:9; the E. Y. is v. 12 ; Heb., . . , and of it was fed every 
flesh, [i. e., every breathing, living, flesh, equivalent to, every en- 
phsh : and body is frequently used for the whole living person. 
Flesh, or body, and en-phsh are the two component parts of the 
breathing creature ; and each is used, by Synecdoche, for the whole 
living person.] The Gr., the Lat., and the Douay, are v. 9 : The 
Gr. is, every flesh : Douay, all flesh : The Ital. is v. 12, every flesh : 
E. Y., V. 12, all flesh, &c. 

Dan. 4 : 24 ; E. Y., . . . Z praised him that liveth forever. 

Dan. 5 : 22 ; E. Y., And thou . . . hast not humbled thine heart, 
(Heb. lb.) 

Dan. 5 : 23 ; Heb., But against Lord of heavens hast exalted, or, 
lifted up, thyself; . . . u, but, to God of whom nshme, the breath, 
in hand of him, and all ways of thee, to him not hast thou vowed: 
Gr., 7mi, but, the God of whom the pnoe, breath, of thee in hand of 
him, and all the ways of thee, him not hast thou praised : For the 
Gr. pnoe, Heb. nhsme, in the verse, the Lat. gives flatus, breath, 
and the Douay gives breath : the Douay being, but the God who 
hath thy breath in his hand, and all thy ways, thou hast not glori- 
fied : The Ital. is, in whose hand is thy anima : [giving anima, 
where the Douay has breath, the TiSit. flatus, the Gr., pnoe, the Heb. 
nshme: thus again shewing, that en-phsh and nshme mean the 



THEOLOGY OF THE BIBLE. 



209 



same ; and that they both mean breath, ] The E. Y. is, and the God 
in whose hand thy Jyreath (is), and whose (are) all thy ways, hast 
thou not glorified. 

Dan. 6 : 18; E. Y.j Then the king went to his palace, and pass- 
ed the night fasting : [We have h^idi fasting expressed by depress- 
ing, oppressing, en-phsh^ the breath.] 

Dan. 8:4; Heb., ... but, he did according to the pleasure, 
or, will, of him: Gr., according to the thelema, will, desire, of him : 
Lat., according to his voluntatern, will, desire : Douay, according to 
his own will: Ital., e he did that which to him pleased : E. V., but 
he did according to his will. [We have had will^ and pleasure, in 
the Ital., and the E. Y., where the Heb. is eii-phsh.'] 

Dan. 8 : 27 ; Heb., And I Daniel neiiti, [from the verb nee, see 
Ges., nee and nei, and citations,] lamented, and was sick days: Lat., 
was faint, and was sick during days : E. Y., And I Daniel fainted, 
and was sick (certain) days. [We have en-pJish fainted.] 

Dan. 9 : 3 ; E. Y., . . . to seek . . . with fasting. 

Dan. 9 : 7 ; E. Y., . . . because of their trespass that they have 
trespassed against thee. [We halte had en-phshs trespassing.] 

Dan. 10 : 12 ; Heb., . . . from the first day that thou gavest Ih 
of thee to understand, and afflictedst, or, depressedst, thyself [We 
have had, afflict, depress, en-phsh of thee.] 

Dan. 11 : 12 ; Heb., . . . shall be exalted, or, lifted up, lb of him. 
[The Heb. word en-phsh, for which the Gr. word generally is psiiche, 
and the Lat. and Ital. generally anima, and the Douay, and E. Y., so 
frequently soul, does not occur in Daniel : showing that these words 
are not at all necessary in Scripture writings. Daniel, and other 
Scripture writers, do not use the Heb. idiom with en-phsh, but use 
literal language instead : The Heb. word nshme appears once in 
Daniel, ch. 5 : 23 ; and for it, the Gr. gives pnoe, and the Ital., 
anima, (Graglia, soul^ and the Jjat., flatus, breath; the Douay, and 
the E. Y., breath. And we have had elsewhere, E. Y. soul for the 
Ital. anima.l 



HOSEA. 

Hos. 1:6; Heb., . . . but taking away I will take away them : 
(i. e., says Ges., under nsha, take away from life, destroy, citing 
14 



210 



THEOLOGY OF THE BIELE. 



Job. 32 : 22.) [It is equivalent to the frequent expression, slay, or, 
kill, en-phsh.] 

Hos. 2 : 3 ; E. Y., . . . and slay her with thirst. [We have had, 
thirsty en-phsh.^ 

Hos. 4:3; Heb., . . . u, yea, even fishes of that sea shall be 
taken away: Ges., under asph, to take away, cites Ps. 104: 29: 
[The Heb. there is, thou takest away ru-ach^ the breath, {ru-ach is 
the word for which the Lat. so frequently gives spiritus, and the 
Ital. spirito, andtheDouay, andtheE.Y., spirit^ of them, ighuoun, 
they exspire, breathe out, breathe their last:] Ges. renders the 
Heb. in Ps. 104: 29, thus : thou takest away their hreath^ [Heb. 
ru-ach^'\ they expire. [Ps. 104 : 29 relates to the things creeping 
innumerable, both small and great beasts, spoken of in Ps. 104 : 25 : 
So that fishes in the sea have ru-ach^ breath, Lat., spiritus^ Ital., 
spirito, Douay, and E. Y., a spirit^ to be taken away ; and they also 
ghuou^ breathe out, exspire, give up the gJiost y this last being the 
E. Y. phrase so often used where the Heb. has this single verb 
ghuo.'] 

Hos. 4:8; Heb., Sins, or, sacrifices for sin, of people of me they 
eat, and to depravity of them lift up en-phsh of them : (i. e., Ges. 
says, under nsha^ wish for, desire, citing this verse, and Deut. 24 : 
15 ; Prov. 19: 18 ; Ps. 24 : 4 ; especially, says he, to Jehovah ; i. e., 
says he, anxiously long for the aid of God ; citing Ps. 25 : 1 ; 86 : 
4 ; 143 : 8.) The Gr. in Hos. 4 : 8 is, the psuchas of them: Lat., 
animas of them: Douay, lift up their souls to their iniquity : Ital., 
and have the mind intent to their iniquity : E. Y., and set their 
heart on their iniquity. (And Ges., under nsha, gives, " lb of me 
has lifted me up," i. e., says he, it incites me to something, i. e., 
says he, I am ready and prepared to do something, citing Exod. 35 : 
21, 26 ; 36 : 2, and 2 Kings 14 : 10, where he renders, "thy heart 
[Heb. lb] has lifted thee up," i. e., says he, thou liftest up thyself; 
thou art proud.) [Thus it appears plainly, that lb and eii-phsh are 
used to express the same thing.] 

Hos. Y : 13; E. Y., . . . they have transgressed against me: 
though I have redeemed them^ yet they have spoken lies against 
me. [Here we have what is elsewhere called a lying ru-ach^ breath, 
E. Y., lying spirit.] 

Hos. 8 : 3 ; E. Y., . . . the enemy shall pursue him. [We have 
had, pursue en-phsh of him.] 

Hos. 9:4; Heb., . . . food of them for en-phsh of them : Gr., for 
psuchais of them : Lat., because bread of them to, or, for, aniraa of 



THEOLOGY OF THE BIBLE. 



211 



them: Douay, for their bread is life for their soul: Ital., for their 
food (is) for ih^vc persons : E. V., for their bread for their soul, &g. 

Hos. 12:8; Heb., ... I have acquired to me aun, strength : (so 
Ges., aun, citing this verse and others.) Gr., I have found ana- 
psuchen, fetching breath, to myself : [anapsuche is compounded of 
ana, in, Sbudpsucho, to breathe, in-breathing, the idea being, breath- 
ing freely ; an apt expression for relief :] The Lat. and Douay are, 
I have found me an idol: Ital., I to me have acquired power, or, 
riches : E. V., I have found me out substance. 

Hos. 13 : 6 ; Heb., . . was lifted up, or, became lofty, ^5 of them: 
Ital., their cuore was exalted: E. V., their heart was exalted. 

Hos. 14 : 2 ; Heb., ... so that we may pay the young bullocks 
of lips of us : (metaphorically used, says Ges., under phr, for a sac- 
rifice, even when offered by the lips, citing this verse.) The Greek 
here is, kai, even so, we will render fruit of lips of us : Lat., and 
we will render vitulos, the calves, of our lips : Douay, and we will 
render the calves of our lips : Ital., e we (to thee) will render 
bullocks, with our lips : E. V., so will we render the calves of our 
lips. 



JOEL. 

Joel 1 : 20 ; Heb., gm, yea, or, even, cattle of field torug [from 
the verb org} aliJc, have desired to thee : Ges., under org, to desire, 
says that, followed by ol, or by al, [here it is followed by al^ it is 
equivalent to, lift up en-phsh, citing this verse, and Ps. 42 : 2, E.Y. 
V, 1, [where the same verb org is used, where the E. V. has pantr 
eth.] The Gr., the Lat., and the Douay, in Joel 1 : 20, are, have 
looked up to thee : The Ital. is. Also the beasts of the field have 
aspired after thee : [i. e., have breathed after thee :] E. Y., The 
beasts of the field cry also unto thee. 

Joel 2 : 12 ; Heb., . . . turn to me b, in, or, with, all lb of you, u, 
yea, b, in, or, with, fasting. 

Joel 2 : 19 ; Heb., ... I will send to you that corn and that new 
wine and that oil, and ye shall be satisfied of [i. e., with] them: 
[equivalent to, en-phsh of you shall be satisfied, given by other 
Scripture writers.] 

Joel 2 : 28 ; E. V., And ye shall eat in plenty, and be satisfied. 

Joel 2 : 28 ; Heb., ... I will pour out, or, expend profusely, ru- 



212 THEOLOGY OF THE BIBLE. 

acTi^ the breath, [a figure for divine influence,] of me upon e-very 
fle^h : [equivalent to every en-phsh, in other writers.] Gr., from the 
pneuma of me upon every fiesh: Lat., I will pour out spiritum of 
me: ItaL, (that) I will pour out my Spiritow^on every flesh: Dou- 
ay, (that) I will pour out my spirit upon all flesh: E. V., (that) I 
will pour out my Spirit upon all flesh ; [God is the Holy. His 
breath, therefore, is the breath of holiness ; the Holy Spirit, Holy 
Ghost, of the i^'ew Testament. Joel does not use the Heb. word 
en-phsh. He uses equivalent language. The reader perceives where 
he might have used the Hebraism, — the Heb. idiom.] 



AMOS. 

Amos 2 : 14; Heb., . . . w, yea, ghur, the strong, not shall cause 
to escape, or, deliver from danger, en-phsh of him : (i. e,, says Ges., 
under mlth, the verb used here, preserve his life, citing 1 Kings 1 : 
12; 2 Sam. 19 : 6 ; Ps. 116 : 4.) Gr., the psicche of him: Lat., not 
shall save his anima : ItaL, nor the valiant save his life : Douay, 
neither shall the strong save his life : E. Y., neither shall the mighty 
deliver himself 

Amos 2 : 15 ; Heb., . . . ?/, yea, or, even, rider of that horse not 
shall cause to escape en-phsh of him : Gr., hai, yea, or, even, ho, 
that, horseman not shall save from peril, or, preserve, the psuche of 
him: Lat., et, even, ascender of horse not shall save his anima: 
ItaL, nor who rideth horse save his life : Douay, neither shall the 
rider of the horse save his life: E. V., neither shall he that rideth 
the horse deliver himself 

Amos 2 : 16 ; Heb., And strong of lb of him, &c., [i. e., courage- 
ous, expressed elsewhere by, strong of ru-ach, breath, Tuidit.^sjyiritus ; 
and, by strong of en-phsh, breath : strong breath, being a Hebraism 
for courage.] 

Amos 5 : 10 ; E. Y., . . . they hate . . . they abhor him. [We 
have en-phsh hating, abhorring.] 

Amos 6 : 7 ; E. Y., Therefore now shall they go captive. [We 
have had en-phsh carried away captive.] 

Amos 8 : 6 ; E. Y., That we may buy the poor for silver. [We 
have had en-phsh bought.] 

Amos 9 : 1 ; E. Y., . . . /le that escapeth shall not be delivered. 



THEOLOGY OF THE BIBLE. 



213 



[We have had en-phsh not escaped. The Douay, and E. V., soul 
is not nsed in Amos ; nor the Ital. anima : The Lat. anima ; Gr. 
psiiche; Heb. en-phsh^ is used twice.] 



OBADIAH. 

The Donay, and E. Y. word soul is not used in Obadiah ; nor is 
the Lat. or the Ital. anima ; nor th« Gr. psuche ; nor the Hebrew 
en-phsh. The Hebraism might have been used in verse 14. 

In V. 3 we have, Heb. zdun, the swelling, of lb of thee [i e., thy 
pride, or, haughtiness] hath lifted thee up, or, elated, thee : Gr., the 
haughtiness of the kardia of thee hath lifted up, or, elated, thee ; 
Lat., and Douay, The pride of thy heart hath lifted thee up : Ital., 
The pride of cuore hath cheated thee : E. Y., The pride of thine 
heart hath deceived thee. 



JONAH. 

Jonah 1 : 14; Heb., ... let us not ahd^ be lost, destroyed, per- 
ish, for, or, on account of, en-phsh of this man : Ges., under ahd, 
says, " it is used of men and other living creatures as perishing," 
citing Ps. 37: 20 ; Job 4 : 11, and others: Gr., for, or, on account 
of, the psuche of this man : Lat., concerning anima of this man : 
Ital., for the life of this man : Douay, let us not perish for this 
man's life : E. Y., the same. 

Jonah 2:2; Heb., . . . out of belly of shaul cried I : Gr., out 
of the belly of hades: Lat., out of the belly of inferus : Ital., from 
the belly of the sepolcro^ the sepulchre : Douay, I cried out of the 
belly of hell : E. Y., out of the belly of hell^ (margin, or, the grave) 
cried I. [It was the fish's belly.] 

Jonah 2 : 3 ; E. Y., . . . and the floods compassed me about. 

Jonah 2:5; Heb., Surrounded me water even to en-phsh, 
breath: Gr., Poured round about me water even to jt?swcAe ; Lat., 
even to anima : Ital., The waters have surrounded me even to the 
anima: Douay, The waters compassed me about even to the soul: 



214: 



THEOLOGY OF THE BIBLE. 



E. v., The waters compassed me about (even) to the soul : [James's 
Ecclesiastics should not have put even in Italics here : The Ital., 
and the Lat., and the Gr., and the Heb. words, respectively, are, 
even to.~\ 

Jonah 2:6; Heb., . . . u, but, thou hast brought up from shht, 
the pit, sepulchre, chay, the breath, [or, lile,] of me : [i. e., me ;] 
Ital., thou hast drawn forth from the fossa, grave, my life: Lat., 
thou wilt lift up from corruption my life : Douay, thou wilt bring 
up my life from corruption : E. Y., yet thou hast brought up my 
life from corruption. 

Jonah 2:7; Heb., In, or, at, the fainting upon me en-phsh, the 
breath, of me : Gr., In, or, at, the failing, or, fainting, or, going 
out, from me the psuche of me : Lat., when was straitened, or, con- 
tracted, in me my anima : Douay, When my soul was in distress 
within me : Ital., when my anima fainted in me : E. Y., When my 
soul fainted within me, &c. Ges., under othpli, the verb used here, 
and which he defines, to languish, to faint, says, it is used of ru-ac\ 
and of en-phsh, citing this verse, and Ps. '77 : 3 ; 107 : 5 ; 142 : 3 ; 
143: 4. 

Jonah 4:3; Heb., ii, And, now, Jehovah, take, I pray thee, 
en-phsh of me from me, for good die I above live I : Gr., take the 
psuche of me from me, for good the to die me than to live me : [To 
take en-phsh, Gr., the psuche, breath, is to cause death.] Lat., take 
my anima from me : Ital., Now therefore, O Lord, take from me, I 
pray thee, my anima : Douay, And now, O Lord, I beseech thee 
take my life from me : for (it is) better for me to die than to live: 
E. Y., Therefore now, O Lord, take, I beseech thee, my life from 
me, for (it is) better for me to die than to live. [Jonah had no idea 
of the orthodox soul, which orthodoxy says lives after death, and 
says, is the ever-living 

Jonah 4:8; Heb., . . . u, so that, he languished, (with heat, 
says Ges., under olph, citing this verse,) and desired en-phsh of him 
to die : Ges., under shal, gives the Heb. words here, and renders, 
" and he desired death for himself^'' citing this verse, and 1 Kings 
19: 4; [where the Heb. is the same as in Jonah 4: 8.] Gr., and 
renounced Xh^ psuche of him: Lat., and desired of his anima that 
it should die: Douay, and desired for his soul that he might die: 
Ital., and requested in himself to die : E. Y., and wished in himself 
to die. 

Jonah 4:9; Heb., ... and he said. It is well to be kindled to, 
or, in, me, od, even to, death. 



THEOLOGY OF THE BIBLE. 



216 



MICAH. 

Mic. 4 : 10 ; Heb., . . . there shalt thou be preserved, or, snatch- 
ed out of danger, there shall redeem, or, buy back, thee Jehovah 
from hand of enemies of thee. [We have, redeem, buy back, en- 
phsh, of thee.] 

Mic. 6:7; Heb., . . . whether shall I give first-born of me 
phsho^ a sacrifice for sin, of me, (Ges., under ^AsAo, says, it is used 
by Metonymy, of a sacrifice for sin, citing this verse ; and of the 
penalty of transgression, citing Dan. 9 : 24,) fruit of belly of me 
[a sacrifice for] sin of en-phsh of me ? [^Sin is here used, by the 
same figure, for, a sacrifice for sin, of en-phsh of me, i. e., of me] : 
Gr., fruit of belly of me (for) sin of psuche of me? The Lat. gives, 
after the word oil in E. Y., whether shall give I my first-born (for) 
sin of my animaf Ital., shall give I my first-born (for) my mis- 
deed ? the fruit of my belly (for) the sin of my anima ? Douay, 
shall I give my first-born (for) my wickedness, the fruit of my body 
for the sin of my soul f See E. V. 

Mic. 6 : 14 ; E. V., Thou shalt eat, but not be satisfied ; 

Mic. 7:1; Heb., Woe to me, for it is to me as, &c. . . . ; not 
cluster to eat ; hJcure^ early fig, desireth en-phsh of me. [The Heb. 
verb used here is aue, always applied to en-phsh, says Ges., citing 
passages, and among others, Isai. 26 : 9, which he renders, " my 
soul," i. e., says he, desire thee in the night." And he says, 
hJcure^ the early fig, was regarded as a delicacy, citing this verse, 
and Hosea 9 : 10 ; Isai. 28 : 4 ; in each of which the Heb. has the 
same word hJcure.l 

Mic. 7:2; Heb., ... all of them for bloods lie in wait, man 
brother of him lieth in wait for with net : \])loods, is equivalent to 
en-phshs : we have had in other writers, lie in wait for en-phsh : 
and we have had, snare for en-phsh.] Douay, they all lie in wait for 
blood, and every one hunteth his brother to death : Ital., all to- 
gether lie in wait for blood, every body hunteth with the net his 
brother : See E. Y. 

Mic. 7:3; Heb., Unto which [for, that which] evil hands of 
them adjusted ; that prince shual, asking, [participle of shal to 
ask, whence shal and shaul, Gr. hades, the grave, because the grave 
is one of the things that is said never to be satisfied, i. e., is al- 
ways asking,] and that judge in concord, or, friendship, u, yea, or, 



216 THEOLOGY OF THE BIBLE. 

and, that great speaketh the wish, or, desire, of en-phsh of him, and 
they intertwine, or, pervert, it : Gr., according to wish oipsuche of 
him : Lat., and the great spoke the desire of his anima^ and they 
have put it in confusion : Douay, and the great (man) hath utter- 
ed the desire of his 80ul^ and they have troubled it : Ital., the prince 
asketh, and the judge (judgeth) for reward, and the great pro- 
nounceth the perversity of his anima^ and they it twist, or, weave : 
E. Y., the prince asketh, and the judge (asketh) for a reward ; and 
the great (man), he uttereth his mischievous desire : so they wrap 
it up. 



N AHUM. 

The Heb. en-phsh is not used in Nahum : nor the Gr. psuche ; 
nor the Lat. anima ; nor the Ital. anima y nor the Douay and 
E. V. soul. The Heb. idiom with en-phsh might have been used in 
several places, as the reader of the E. Y. will see. I give but one 
passage, Chap. 3 : 15, E. Y. ; The sword shall cut thee off. We 
have had in other Scripture writers, en-phsh cut off by sword. 



HAB AKKUK. 

Hab. 2:4; Heb., Lo, who draweth back, or, is remiss, (or, " neg- 
lecteth the monition of God," says Ges., under ophl,) not shall be 
set free en-phsh^ the breath, of him in him; but [a, or, the,] just h, 
by, or, on account of, faith of him, shall live again, or, be called 
back to life : Gr., K [one] draw back, or, shrink, not shall be con- 
tent the pmche of me in him ; but the just e^, by, on account of, 
or, in consequence of, faith of me zesetai, shall live again : Lat., Be- 
hold, who incredulous is, not shall be straight anima of him in 
himself, but [a, or, the,] just in the power of, or, by reason of, his 
faith shall have life : Douay, Behold, he that is unbelieving, his 
soul shall not be right in himself: but the just shall live in his faith : 
Ital., Behold, the anima of him that is drawn away, or, seduced, 
not is straight in him ; but the just shall live by/ his faith : E. Y, 
Behold, his soul (which) is lifted up is not upright in him : but the 



THEOLOGY OF THE BIBLE. 



217 



just shall live by bis faitb. [The Douay, " but the just shall live 
in his faith," and the Ital., and E. Y., " but the just shall live by 
his faith," miss, or pervert, the sense. The Heb. is, but the just 
by, or, on account of, the faith of him, (i. e., he who by, or, on ac- 
count of, the faith of him shall be accounted just,) shall live again. 
The Douay, and the Ital., give the same senseless phrase in Rom. 
1:17; Gal. 3:11; Heb., 10 : 38 ; and the E. V. follows the Ital. 
in each of those verses ; whereas the Greek, the original of the 'New 
Testament, gives, in each of those verses, ho dikaios eh pisteos zeze- 
tai^ the just by, or, on account of, or, in consequence of, faith shall 
live again. Zezetai is the same Greek word used in Job 14: 14, 
where the E. V. has live (again), which is plainly the meaning. The 
word again should not have been put in Italics there. In other 
respects that verse in Job is so given in the E. V. that the sense of 
it, also, is lost, as we shall see under " Resurrection ;" to which 
subject the verses in the New Testament, above referred to, also 
belong.] 

Hab. 2:5; Heb., ... man swelling [for, proud,] . . . who hath 
made wide like shaul en-phsh of him, yea, he like death, that 
cannot be satisfied, m, but, gathereth together to him all nations, 
yea, collecteth to him all people : (Ges., under rhh^ gives, " hath 
opened the soul^'' i. e., says he, the jaws, of him, citing this verse 
and Isai. 5 : 14.) \Shaul and death^ in Habak. 2 : 5, are equiva- 
lents.] The Gr. in Hab. 2 : 5 is, . . . who hath widened, or, dilated, 
like hades the joswcAe of him, &c. : Lat., who hath made wide, or, 
dilated, like infernus his anima : Ital., for he hath enlarged his 
anima like the sepulchre : Douay, who hath enlarged his desire 
like hell : E. V., who enlargeth his desire as hell. 

Hab. 2 : 7 ; E. V., . . . they . . . that shall vex thee. [We have 
had, vex en-phsh of thee.] 

Hab. 2 : 10 ; Heb., . . . thou hast cut oft^ people many and hath 
erred from the mark, or, wandered from the way, en-phsh of thee : 
[i. e., thou hast, &c. :] Gr., and hath fallen into error the psuche of 
thee : Lat., and hath done amiss, or, committed a fault, thy anima : 
Douay, and thy soul hath sinned : Ital., and hast sinned (against) 
thy anima : E. Y., and hast sinned (against) thy soul. 



218 



THEOLOGY OF THE BIBLE. 



ZEPHANIAH. 

En-phsh is not used in Zephaniah ; nor the Gr. psuche / nor the 
Lat. or Ital. anima ; nor the Douay or E. Y. soul. This writer 
uses literal language, where he might have used the Hebrew idiom 
with en-phsh / as the reader of the E. V. will see, in several places. 

Zeph. 3: 14; Heb., Shout for joy, daughter of Zion; make a 
loud noise, Israel : rejoice, yea, exalt in, or, with, all Ih^ heart, 
soul, mind, daughter of Jerusalem : Gr., out of all the Jcardia of 
thee : The Lat. has cor : Ital., with all thy cuore : Douay, Give 
praise, O Daughter of Sion: Shout, O Israel: be glad, and re- 
joice with all thy heart, O daughter of Jerusalem : See E. V. [The 
single word lb used here is equivalent to the cumulated words, 
E. Y., heart, soul, mind, used by some of the Scripture writers.] 



HAGGAI. 

Hag. 1:6; Heb., ... ye eat but not are satisfied. 

Hag. 2 : 13 ; Heb., then, said Haggai, if touch [a, or, the,] 
defiled of, or, by, en-phsh [i. e., a dead en-phsh'\ on any of these, 
shall it be defiled ? The Gr. gvvQ^ psuche for en-phsh: Lat., anima: 
Douay, ... If one that is unclean by occasion of a soul touch any 
of all these things, shall it be defiled ? Ital., Then Haggai, said : If 
(any one being) unclean by a dead, or, a corpse, touch, &c. ? E. Y, 
Then said Haggai, If (one that is) unclean by a dead body touch, 
&c. ? [Here, again, we have in E. Y. dead body, where the Douay 
has soul, the Lat., anima, the Qr., psuche, and the Heb., en-phsh: 
The Ital. has, a morto, which may be, a dead ; if morto is the ad- 
jective, or, a corpse, if morto is the substantive.] 



ZECHARIAH. 

Zech. 11: 8; Heb., And, I cut off three of those shepherds 
in month one, u, because, was shortened en-phsh , the breath, of me 



THEOLOaY OF THE BIBLE. 



219 



at, or, in respect to, them, and also en-plisli of them nauseated 
at, or, in respect to, me : The Gr. has, first, the psuche of me, and 
next, the psuchai of them : Lat., And I cut down three shepherds 
in month one, et, even, was shortened my anima at, or, concerning, 
them, forasmuch as also anima of them changed concerning me : 
Douay, And I cut off three shepherds in one month, and my soul 
was straitened in their regard : for their soul also varied in my re- 
gard; Ital., And I exterminated three shepherds in one month; 
nay, my anima was vexed by them, and also their anima me had 
in scorn : E, Y., Three shepherds also I cut off in one month ; and 
my soul [i. e., TJ] loathed them, and their soul [i. e., they] also ab- 
horred me. [For the word loathed^ in the text, the margin gives, 
was straitened^ (the words of the Douay,) and refers to Luke 12 : 50, 
where the Rheims has, how am I straitened ; and the E. V. has 
the same.] 



MALACHI. 

En-phsh is not used by Malachi ; nor the Gr. psuche ; nor the 
Lat. or Ital. anima ; nor the Douay, or E. Y. soul. This writer 
uses literal language. I select several verses where the Hebrew 
idiom might have been used. 

Mai. 1 : 3 ; E. Y., And Z hated Esau, [elsewhere, en-phsh of me 
hated.] 

Mai. 1:8; Heb., ... or accept the face of thee ? The Gr., Lat., 
and Douay have, /ace.* E. Y., ... or accept th.j person? [^Person 
has been frequently given in the Ital., and the E. Y., for en-phsh.] 

Mai. 1:9; Heb., . . . faces ; Gr., Lat., and Douay, faces ; 
E. Y., persons. 

Mai. 1 : 10 ; E. Y., . . , I have no pleasure in you. [We have 
had pleasure in E. Y., where the Heb. is en-phsh.] 

Mai. 2:12; Heb., ikrt, will kill, destroy, extirpate, cut off, 
cause to perish, to fail, Jehovah, aish, man, who, &g. : [other 
writers use this same verb krt with e?i-phsh.] The Greek verb used 
in this verse is exolothreuo, so often used with psuche : The Lat. 
verb here used is disperdo, often before used with anima: Ital. 
The Lord will exterminate . . . the man, &g. : Douay, The Lord 
will cut off the man, &c. : E. Y., the same. 



220 



THEOLOGY OF THE BIBLE. 



APOCRYPHA. 



Some of the Heb. Scriptures introduced into some of our Bibles 
are introduced as apocryphal, that is, doubtful. The Septuagint, a 
translation made by Hebrews from the Heb. Scriptures, includes 
them. The Septuagint, called, also, the Alexandrian Old Testa- 
ment, is, (as is said by the Rev. John MacKnaught, on page 108 of 
his work on Inspiration,) " the book from which nearly all quota- 
tions are adduced in the New Testament." And on p. 105 of that 
work he remarks : " What valid reason can be assigned for these 
Apocryphal books being excluded from the Old Testament ? It is 
known to us all, that many of the early Christian writers made 
citations from them just in the same manner as they did from the 
Old and IsTew Testaments. Do we not know that the English Re- 
formers were content to designate some at least of the Apocrypha 
as ' the saying of Almighty God by the wise man, and as the Scrip- 
tures ?' Do we not all of us consider that these superlative titles are 
to this day more or less sanctioned, in the established church of 
England, as designating the Apocrypha, as is evident from their 
occurring in the book of Homilies, which every clergyman is direct- 
ed to read to his congregation on any occasion when it may be right 
to preach, and he may not be provided with a sermon of his own ? " 
For further remarks of MacKnaught on this subject I refer the 
reader to his said work. Buck, in his Theological Diet., says: 
" These books are in general believed to be canonical by the church 
of Rome ; and even by the sixth article of the church of England, 
they are ordered to be read for example of life and instruction of 
manners." And the Lat. and Douay versions, also, give these 
books. 

These books are writings of learned Hebrews, following the 
time of Malachi, and between his time and the coming of the Christ. 
And it is a sufficient reason for following the E. Y. word soul 
through the writings of these learned Hebrews, that the Heb. and 
the Gr. words for which the Douay, and the E. V. so often give 
soul^ are used in these writings just as they are used in the Old 
Testament. My copy of the Hebrew is a late edition, published in 
Philadelphia in 1856, and does not contain these books. I can, 



THEOLOGY OF THE BIBLE. 



221 



therefore, only give the Gr. word, psuche^ which, as we have seen, 
is the Gr. word used where the Heb. word is en-phsh y psuche be- 
ing used, as we have seen, for other Heb. words also. 



1 ESDRAS. 

1 Esd. 4 : 21 ; The E. V. is, He sticketh not to spend his life 
with his wife : The Gr. is, psuche : The Lat., anima. 

1 Esd. 4 ; 39 ; Gr. prosopa, faces : E. Y.^ persons. 

2 Esd. 1 : 30 ; E. Y., ... As a hen gathereth her chickens under 
her wings. 

2 Esd. 3:5; This has been given before, under Gen. 2 : 7. 

2 Esd. 3 : 29 ; E. Y., For when Zcame thither, and had seen. . , 
Then my soul [i. e., Z] saw many evil doers . . . , So that my heart 
failed me ! 

2 Esd. 4 : 41 ; E. Y., And he said unto me. In the grave the 
chambers of souls are, &c. : The Lat. is, in inferno the store-rooms 
of animas. 

2 Esd. 5 : 22 ; E. Y., And my soul [i. e., recovered the spirit, 
[breath] of understanding, and I began to talk, &c. 

2 Esd. 6 : 37 ; E. Y, For my spirit was greatly set on fire, and 
my soul [i. e., Z] was in distress. 

2 Esd. T : 31 ; The Lat. is, 4 Esd. 7 : 31 ; (4 Esd. is not given 
in my copy of the Gr.) Lat., And it shall be after seven days ; and 
shall be wakened that seculum^ world, or, age, (by Metonymy, 
says Ainsworth, people of the age,) which not yet awaketh from 
sleep, and the corrupt, or, wicked, shall die [i. e., as a finality ; shall 
remain in death forever.] 

2 Esd. 7 : 32 ; Lat., And earth shall restore, render, or, give 
again, which [i. e., them which] in her sleep, and dust who, [i. e., 
them who] in that silence dwell, and store-houses, or, the store- 
houses, shall restore, render, or, give again, which in, or, to, them 
are put in trust animae. [Excluding, of course, the corrupt, or, wicked 
mentioned in v. 31.] E. Y, v. 31, And after seven days the world, 
that yet awaketh not, shall be raised up, and that shall die that is 
corrupt. Y. 32, And the earth shall restore those that are asleep 
in her, and so shall the dust those that dwell in silence, and the 



222 



THEOLOGY OF THE BIBLE. 



secret places shall deliver those souls that were committed unto 
them. 

2 Esd. 8 : 3, 4 ; E. V., There be many created, but few shall be 
saved. V. 4, So answered I and said, Swallow then down, O my 
soul, [Poetically for, O Esdras,] understanding, and devour wisdom. 

2 Esd. 9 : 38, 40, 41 ; Lat., animus, mind, in each, E. V., heart, 
in V. 38, and mind in 40, and 41. 

2 Esd. 10 : 36 ; E. Y., Or is my sense deceived, or my soul [i. e., 
Z] in a dream ? 

2 Esd. 10 : 56 ; E. v., ... as much as thine ears may compre- 
hend. 

2 Esd. 12 : 6 ; E. V., . . . Comfort me ; v. 8, E. V., comfort me, 
. . . comfort my soul. [Jfeand my soul mean the same, the cor 
poreal breathing man.] 

2 Esd. 15:8; E. Y., . . . . behold, the innocent and righteous 
blood crieth unto me, and the souls of the just complain continual- 
ly. [Blood and soids mean the same; blood, for persons, and 
breaths^ Lat., animae, for persons.] 



TOBIT. 

Tobit 1 : 11 ; Gr., But I conserved, or, preserved, iha psuche of 
me not to eat; Lat., anima: Douay, soul: E. Y., But I kept my- 
self from eating. 

Tobit 1: 12; Gr., Because I remembered God en, in, or, with, 
all ihepsuche of me : Lat., cor: E. Y., . . with all my heart. [The 
one word here, whether we use psuche, breath, or the E. Y., hea7't, 
expresses all that is expressed by the cumulated words often given, 
E. Y, heart and soul and mind.] 

Tobit 6 : 17 ; E. Y, . . . . l^ow when Tobias had heard these 
things, he loved her, and his heart was effectually joined to her: 
Gr., the psuche of him. 

Tobit 12: 10 ; E. Y, But they that sin are enemies to their 
own life : The Lat. is, are enemies of their a7iima : [and we have 
had, enemies of the psuche of them ; in E. Y., enemies of their own 
souls.] The Gr. here is, of their own zoe, breath. [The Lat. here 
gives its word anima, breath, for the Gr. zoe, as it does for the 
Heb. en-phsh, Gr., psuche^ 



THEOLOGY OF THE BIBLE. 



223 



Tobit 13:6; Gr., If ye turn to him en all the kardia of you, 
Jcai, yea, or, and, en all ih.Q psuche of you: E. V., with your whole 
hearty and with your whole mind. 

Tobit 13 : 7; Gr., The God of me I will extol, Jcai^ yea, the 
psuche, breath, of me to the king of the ouranou^ the starry heavens, 
&c. : The Lat. has, anima : The Douay, and the E. V., my soid. 

Tobit 13 : 15 ; Gr., Let the psuche, breath, of me extol,, praise, 
or, celebrate, [The verb is eulogeo^ literally, speak well of : how 
praise, &c., without breath?] that, or, the, God that, or, the, king 
the great : E. Y., Let my soul [i. e., me] bless God the great king : 
Lat., I and my anima will be joyful in him : Douay, I and my soul 
will rejoice in him. 

Tobit 14 : 11 ; Gr., . . . and these [things] he saying, ihe psuche 
of him failed, or went out [like a candle] on the bed : E. V., . . . . 
When he had said these things, he gave up the ghost in the bed. 



JUDITH. 

Jud. 4:9; Gr., . . . and they depressed the psuchas of them in, 
or, with intentness, or, intensity of zeal, great : Lat., And they 
made low, or, feeble, their animas in fastings : Douay, And they 
humbled their souls in fastings : E. V., And with great vehemency 
did they humble their souls. 

Jud. 4 : 13 ; E. V., . . . for people fasted many days, &c. 

Jud. 6:9; Gr., kardia : E. Y., mind. 

Jud. 7 : 15 ; prosopon^ face: E. Y., person. 

Jud. 7 : 19; Gr., .... because oligopsuchese to pneuma autoti^ 
was of little breath the breath of them : E. Y., Because their heart 
failed. 

Jud. 1 : 27 ; Gr., For better for us to become to them for a 
spoil : for we shall be for security, and thepsuche of us may live, 
and we shall not see the death of the infants of us before eyes of 
us, and the women and the children of us ekleipousas tas psuchas 
auton^ leaving off, or, omitting, the breaths of them : The Lat. is 
V. 16 ; it does not use its word anima at all in the verse : Doua}^, 
v. 16, renders the Lat. thus: For it is better, that being captives 
^ce should live than that we should die, . . . , after having seen our 
wives and our infants die before our eyes : E. Y., For it is better 



224 



THEOLOGY OF THE BIBLE. 



for US to be made a spoil unto them, than to die for thirst ; for we 
will be his servants, that our souls may live, and not see the death 
of our infants before our eyes, nor our wives nor our children to die. 
[TheLat., the Douay, and the E. V., giving die for the Greek leav' 
ing off^ or, omitting, the psuchas of them, i. e., ceasing to breathe.] 

Jud. 8 : 9 ; Gr., . . . that oligopsuchesan, they became of little 
breath : E. V., They fainted, &c. 

Jud. 8 : 24 ; Gr., And now brethren let us show a proof to the 
brethren of us, because ek, by, or, from, or, in virtue of, us hangeth 
the psuche of them: Lat., hangeth anima of them: Douay, their 
very soul : E. Y., Because their hearts depend upon us. 

Jud. 8: 27; Gr., Jcardia : E. V., heart: 8: 29, Qv.,1cardia : 
E. v., heart. 

Jud. 8 : 30 ; E. v.. But the people were very thirsty, .... and 
to bring an oath upon ourselves. 

Jud. 10 ; 15 ; Gr., Thou hast saved the psuche of thee : Lat., Thy 
anima: Douay, Thy life : E. Y., Thy life. 

Jud. 11:7; Gr., For liveth king ]!^^"ebuchoudonosor of all the 
earth, and liveth the sovereignty of him, hos, who, sent thee for 
rectification, or, regulation, of every psuche, &c. : Lat., of all 
animas: Douay, of all souls : E. Y., of every living^ thing. 

Jud. 11 : 8 ; Gr., For we have heard of, or, learned, the skill, or, 
dexterity, of thee and the panourgeumata, crafty tricks, of the 
psuche of thee : Lat., the contrivance of thy mhid : Douay, the 
industry of thj mind : E. Y., For we have heard of thy wisdom 
and thj policies. 

Jud. 12: 4; Gr., And said Judith to him, liveth the psuche of- 
thee Jciirie, lord, of me: Lat., liveth thy anima my dominus: 
Douay, As thy soul liveth, my lord : E. Y, the same [i. e., as thou 
livest : We hear it said, as sure as you live.] 

Jud. 12 : 12 ; Gr., prosopon, face: E. Y., person. 

Jud. 12 : 16; Gr., . . . and was put out of place, or, state, the 
hardia of Holofernes on account of her, [Judith] and was heaved 
the psuche, breath, of him : Lat., cor of Holofernes was moved, or, 
shaken, for he was ardent in concupiscence of her, or, lusting after 
her : Douay, And the heart of Holofernes was smitten, for he was 
burning with the desire of her : E. Y., . . . Holofernes his heart was 
ravished with her, and his mind was moved. 

Jud. 13 : 20 ; Gr., . . . because thou hast not spared the psuche 
of thee : Lat., thy anima: Douay, thou hast not spared thy life: 
E. Y., thou hast not spared thy life. 



THEOLOGY OF THE BIBLE. 



225 



Jud. 14: 19; Gr., . . . , and was disturbed, or, disordered, or, 
thrown into confusion, the psuche^ breath of them exceedingly : 
Lat., and were disturbed, or, disordered, the minds of them greatly : 
Douay, and their minds were troubled exceedingly : E. V.^ and 
their minds were wondei-fully troubled. 

Jud. 16 : 9; Gr., The sandal of her ravished eyes of him, 'and 
the hallos^ beauty, or, beautiful person, of her made captive soul 
of him: Lat., sandals of her ravished eyes of him, beauty of her 
captive made animam of him : Douay, Her sandals ravished his 
eyes, her beauty made his soul her captive : E. Y., Her sandals 
ravished his eyes, her beauty took his mind prisoner. 



WISDOM OF SOLOMOis^, 

Wisd. 1:4; Gr., For into artful, wily, or, deceitful, psuche^ 
breath, not shall come wisdom ; not at all, or, no not, shall dwell 
in somati, a body, loaded of sin : [soma, here, means the living 
person :] The Lat. here has anima, and corpus : Douay, For wis- 
dom will not enter into a malicious soitl, nor dwell in a body subject 
to sins : E. V., For into a malicious soid wisdom shall not enter ; 
nor dwell in the body that is subject unto sin. 

Wisd. 1:11; Gr., . . . but stoma, a mouth, telling lies destroy- 
eth psuche: Lat., causeth to be lost, or, to come to nothing, ani- 
mam: Douay, and the mouth that belieth killeth the soul: E. V., 
and the mouth that belieth slayeth the soid. 

Wisd. 2 : 22 ; Gr., And they apprehended not, or, discerned 
not, the secrets of God, no not a reward hoped they of piety, or, 
sanctity, no not chose they a reward of psuchon free from blame : 
Douay, And they knew not the secrets of God, nor hoped for 
the wages of justice, [for justness,] nor esteemed the honor of 
holy souls: E. Y., As for the mysteries of God, they knew them 
not : neither hoped they for the wages of righteousness, nor dis- 
cerned a reward for blameless souls. 

Wisd. 2 : 23 ; Gr., For God created the man [i. e., Adam] iovapJi- 
tharsia, incorruptibility, imperishableness, immortality, [These are 
the three definitions given by Donnegan : immortality is undeath- 
ableness, the not being subject to death, and is given by Donnegan 
15 



226 



THEOLOGY OF THE BIBLE. 



as equivalent to each of the other words. All the three words ap- 
ply to the man as created, the corporeal breathing man. Aph- 
tharsia is incorruptibility, compounded from a the privative particle, 
and phtheiro^ to corrupt : athanasia is immortality, compounded 
from a the privative particle, and thanatos, death, undeathableness : 
it applies, like the other two words, to the corporeal breathing man.] 
Kai^ and, an image, or, a likeness, of his own peculiarity he made 
him : Lat., For God created hominem^ the man, inexterminable, 
and to a resemblance, or, representation, or, image, of his own like- 
ness he made him : Douay, For God created man incorruptible, 
and to the image of his own likeness he made him : E, Y.j For God 
created man to be immortal, and made him to be an image of his 
own eternity. [The Gr., the man here, is the corj^oreal breathing- 
Adam. He, as a corporeal, breathing man was made for incor- 
ruptibility, imperishableness, undeathableness. The next verse 
says, But death came into the world, &c. [The Douay, and E. Y., 
word man^ without the article, is not the sense. Men are not now 
born into the world undeathable. They are born to die. It better 
suited the Douay and E. Y. orthodoxy to give man without the 
article.] 

Wisd. 2 : 24; Gr., cZe, hut, phtho7i6 diabolou, by, or, with, envi- 
ous detraction of an accuser, death entered into the world. [We 
have this expressed thus : sin entered into the world, and death by 
sin. In this verse in Wisd., as in other places, sin is personified as 
an accuser.] Yet, or, indeed, try, or, tempt, it, those of that party 
being: Lat., But by, or, with, envy, or ill will, of an accuser death 
entered into the orb of the earth ; yea, or, truly, they follow it, 
[death,] or, him, [the accuser,] who are of the party, or, company, 
of it, or, him : Douay, But by the envy of the devil, death came 
into the world: and they follow him that are of his side: E. Y., 
Nevertheless through envy of the devil came death into the world : 
and they that do hold of his side do find it. [i. e., as a finality : for 
all die.] The Douay puts the definite article before its word devil, 
which can never be done where the Greek does not use its article : 
and the E. Y. follows the Douay, and gives the devil 

Wisd. 3 : 1 ; Gr., But 2^si(chai of just [i. e., But just] in hand of 
God, and not apsetai, shall fasten, or, lay hold of, or, bind, them a 
touchstone : Lat., But atiimae of just in hand of God are, and not 
shall lay hands on them tormentum, a, or, the, rope, of death : 
Douay, But the soxds of the just are in the hands of God, and the 
torment of death shall not touch them: E. Y, But the souls of the 



THEOLOGY OF THE BIBLE. 



221 



righteous are in the hand of God, and there shall no torment touch 
them. 

Wisd. 3:2; Gr., They appear in eyes of foolish to have perished, 
and is reckoned an injury the termination of them : Lat., . . and 
is accounted an affliction the end of them : Douay, In the sight of 
the unwise they seemed to die : and their departure was taken for 
misery : E. Y., The same, with is instead of loas. 

Wisd. 3:3; Gr., And the from us going, a distress, but they 
are in ewene, rest, or, peace : Lat., And that which is a going away 
from us, extermination ; but they are in peace, or, a being still, a 
want of action, in rest : Douay, And their going away from us for 
uttter destruction : but they are in peace : E. V., And their going 
from us to be utter destruction : but they are in peace. [This is 
the inscription on the tomb-stones of the early Christian martyrs in 
the catacombs at Rome, at a time subsequent to the writing of this 
book : requiescat in pace^ may he, or, she, lie at rest in peace.] 

Wisd. 3:4; Gr., For though then in sight, or, appearance, of 
men kolasthosin^ they are cut off, the hope of them athanasias, of 
undeathableness, immortality, full : [i. e., the hope they had while 
living of a resurrection to a life eternal :] Douay, And although in 
the sight of men they suffered torments^ their hope (is) full of im- 
mortality : E. Y., For though they he punished in the sight of men, 
yet (is) their hope full of immortality. [Can the reader imagine 
what the Douay would have us understand by its words in this 
verse, or what the E. Y. would have us understand by its words ? 
In the light of verses 2: 24; 3: 2, 3, 4, the contexts with 3 : 1, we 
perceive that in 3 : 1 death is meant ; and the Lat., and the Douay 
give death in 3 : 1. The figure in that verse, therefore, seems to be, 
that earth, the grave, will fasten, lay hold of, hold fast, the wicked 
dead ; but not shall fasten, lay hold of, hold fast, the just dead. 
The loadstone, magnet, will lay hold of, hold fast, the baser metal, 
iron ; but will not lay hold of, hold fast, the precious metal, the 
gold. The word torment used by the Douay, and the E. Y. in 
c. 3 : 1 is due to Orthodoxy. If we take the Gr. hasanos, or touch- 
stone, to be used, 3 : 1, for a test of genuineness, one of the defi- 
nitions given of it by Donnegan, and take apsetai for touch, a sub- 
sequent definition given of the verb apto, aptomai, then we have 
death, the grave, a test of genuineness applied to the unjust dead, 
which will show that they are not to be children of the resurrec- 
tion ; but that no such test will be applied to them who die in 
Christ.] 



228 



THEOLOGY OF THE BIBLE. 



Wisd. 3 : 13; Gr., . . . , for happy, or, blessed, the baiTen he, 
which, unpolluted, which not hath known coition in fault, she shall 
have fruit in superintendence, or, gaining, psiichon, of breaths : 
Lat., she shall have fruit in respectioiw, a sight, of holy animas : 
Douay, She shall have fruit in the visitation of holy souls : E. Y., 
she shall have fruit in the visitation of souls. 

Wisd. 4 : 11 ; Gr., . . . lest wickedness should change the judg- 
ment, faculty of judgment, or, understanding, of him, or craft lead 
2iStr2ij psuche?i of him : [i. e.,lead him astray:] Douay, lest wicked- 
ness should alter his understanding, or deceit beguile his soul: 
E. v., the same. 

Wisd. 4: 14; Gr., For pleasing was to Jcurios the psuche of 
him : [i. e., he was, &c. :] Douay, For his soul pleased God: E. V., 
For his soul pleased the Lord. 

Wisd. 6:18; Gr., v. 19 ; Gr., . . . love, or, affection, indeed, an 
observation of laws of her, yea, an attentiveness of laws, a firm 
promise aphtharsias, of incorruptibility : Lat., an undying, or, ac- 
complishment, of incorruption : Douay, and the keeping of her laws 
(is) the firm foundation of incorruption : E. V., and the giving 
heed unto her laws (is) the assurance of incorruption. 

Wisd. 6 : 19 ; Gr. v. 20 ; Gr., But, or, indeed, aphtharsia makes 
close by, or, soon, to be of God: Lat., But, or, truly, incorruption 
makes to be next, or, last, to God: Douay, And incorruption bring- 
eth near to God: E. V., And incorruption maketh (us) near unto 
God. 

Wisd. 7 : 24 ; E. V., For wisdom is, &e. 

Wisd. 7 : 25 ; Gr., For atmis, a breath, she is of the power, 
or, influence, of God : Douay, For she is a vapour of the power of 
God : E. v.. For she is the breath of the power of God. In v. 22 
the Greek is. For there is in her pneuma, a breath, intellectual, 
holy: Douay, For in her is the spirit of understanding: holy: 
E. v.. For in her is an understanding spirit^ holy, [pneuma in this 
verse, is the same as atmis in v. 25, Ireath.'] And in v. 23, the 
Gr. has pneuma in the plural : The Douay there gives spirits ; and 
the E. v., spirits. 

Wisd. 7: 27; Gr., . . . and through generations, or, races, into 
psuchas pious, or, sanctified, passing, friends of God and prophets 
she [wisdom] fitteth out, or, furnisheth: Lat., into animas, &c.: 
Douay, and through nations conveyeth herself into holy souls, she 
maketh the friends of God and projDhets : E. Y., and in all ages 
entering into holy souls, she maketh them friends of God, and pro- 



THEOLOGY OF THE BIBLE. 



229 



phets. [So that they who are living here as friends of God, and as 
prophets, are holy psuchai, breaths, [for, persons] : Douay and 
E. v., holy souls.'] 

Wisd. 8 : 17 ; Gr., . . . that there is athanasia^ undeathableness, 
or, immortality, in suggeneia^ consanguinity, or, affinity, of wis- 
dom : Lat., that immortality is in consanguinity, or, kindred, of 
or, with, wisdom : Douay, that to be allied to wisdom is, immor- 
tality : E. Y., how that to be allied to wisdom is immortality. [In 
the Heb. there would be no there is, or, is ; for the Heb. does not 
use the substantive verb to be ; hence we so often see is, are, shall 
be, &G., inserted in the E. Y. in italics. Again, is is often used even 
with us, for will be ; the present for the future.] 

Wisd. 8:19; Gr., Indeed a child I was having good talents, as, 
or, indeed, I inherited a psuche good : Douay, And I was a witty 
child : and had received a good soul : The Lat. here uses anima : 
E. Y., For I was a witty child, and had a good spirit. 

Wisd. 8 : 21 ; E. Y., . . . with my whole heart: Gr., hardia. 

Wisd. 9 : 15 ; Gr., For a corrupted soma oppresseth, or, dis- 
tresseth, psuchen, breath, or a breath, [for, a person,] kai, yea, op- 
presseth, or, distresseth, the earthy skenos, tent, (Metaphor., says 
Donnegan, the human frame,) noun, a mind, full of care : Douay, 
For the corruptible body is a load upon the soul, and the earthly 
habitation presseth down the mind that museth upon many things : 
E. Y., For the corruptible body presseth down the sotd, and the 
earthy tabernacle weigheth down the mi?id that museth upon many 
things. 

Wisd. 10: 7; Gr., . . ., of an unbelieving psuche a monument 
standing a pillar of salt : Douay, and a standing pillar of salt is a 
monument of an incredulous sotd : E. Y., and a standing pillar 
of salt (is) a monument of an unbelieving soul. [Lot's wife, living, 
was the unbelieving psuche.] 

Wisd. 10 : 16 ; Gr., She [wisdom] entered into psuchen of a ser- 
vant of Jcurios, and he withstood kings terrible, or, fearful, in prodi- 
gies and signs: Lat., and he stood against, &c. : Douay, She enter- 
ed into the soul of the servant of God, and stood against, &c. : 
E. Y., She entered into the soul of the servant of the Lord, and 
withstood, &c., [The Douay, and the E. Y. make it wisdom that 
withstood, instead of the king .] 

Wisd. 11 : 4 ; E. Y. When they were thirsty. 

Wisd. 11: 18; E. Y., Or unknown wild beasts, full of rage, 
newly created, breathing out either a fiery vapor, or, &c. 



230 



THEOLOGY OF THE BIBLE. 



Wisd. 11: 26 ; Gr., But thou sparest all [the creatures thou 
hast made, in v. 24], for thine are they, despota^ O despot, or, ruler, 
philopsuche^ lover of life : (So defined by Donnegan :) Douay, But 
thou sparest all : because they are thine, O Lord, who lovest souls : 
E. v., the same, and, O Lord, thou lover of souls. 

Wisd. 12 : 6 ; E. V., . . . and parents, that killed with their own 
hands souls destitute of help : Douay, helpless souls : Lat., animas : 
Gi\, psuchas. 

Wisd. 14 : 11 ; E. V., . . . and stumbling-blocks to the souls of 
men, [i. e., to men,] and a snare to the feet of the unwise. 

Wisd. 14 : 26 ; E. V., Disquieting of good men, defiling of souls, 
changing of kind, (margin, or, sex,) disorder in marriages, adultery. 

Wisd. 14: 29; E. V., For insomuch as their trust is in idols 
which have no life : The Gr. is, without psuche, breath : Lat., with- 
out anima : Douay, which are without life. [Why did not the 
Douay and E. V., give, without soulf] 

Wisd. 15 : 2, 3 ; Gr. v. 2, For and though we may sin, to thee 
we are, knowing of thee the kratos, rule, or, sovereignty : but we 
will not sin, knowing that to thee we are reckoned, or counted: v. o, 
For to have a knowledge of, or, to direct the attention to, thee, 
complete (if^'^c^^os^^^e, justice, [for, justness,] or, rectitude, ^a^, yea, 
or, and, to have a knowledge of, or, to direct the attention to, the 
rule, or, sovereignty, of thee, risa, a root, athanasias, of undeath- 
ableness, immortality : Lat., v. 2, For although we shall have 
sinned, &c. : v. 3, For to get a knowledge of thee, consummate 
justitia justice, [for, justness,] or, righteousness, is, et, yea, or, and, 
to know thy justitia, justness, and strength, radix, a, or, the, root 
(Metaphor., says Ainsworth, foundation) of immortality : Douay, 
V. 2, For if we sin, we are thine, knowing thy greatness : and if we 
sin not, we know that we are counted with thee : v. 3, For to know 
thee is perfect justice : and to know thy justice, and thy power, is 
the root of immortality : E. V., v. 2, But if we sin, we are thine, 
knowing thy power : but we will not sin, knowing that we are 
counted thine : v. 3, For to know thee is perfect righteousness : 
yea, to know thy power is the root of immortality, [i. e., of a re- 
surrection from the grave to a life eternal.] 

Wisd. 15 : 5 ; E. V., ... a dead image, that hath no breath : 
Gr., without pnoe, breath : [p7ioe and psuche mean the same, 
breath.] The Lat. here is, without anima : [giving anima for the 
Gr. pnoe, as it does for the Gr. psuche .•] The Douay gives, the 
lifeless figure of a dead image. 



THEOLOGY OF THE BIBLE. 



231 



Wisd. 15:8; Gr., . . . the debt of the psuche, breath, being re- 
demanded : Lat., being re-demanded the debt of anima^ the breath, 
which he had : Douay, when his life which was lent hira shall be 
called for again : E. Y., when his life which was lent hira shall be 
demanded. 

Wisd. 15 : 11 ; Gr., Because he was ignorant of the forming, or 
fashioning [i. e., him that formed, or, fashioned] him, and the 
empneusanta^ [participle of empneo, to inbreathe] breathing into, 
himpsuchen, a breath, operating upon, or, in, Jcai^ yea, emphusanta 
blowing into, or, inbreathing, inspiring, pneuma^ a breath, vital, or, 
animating, [that is, making alive :] Lat., . . who him fashioned, or, 
moulded, and who inspiravit^ inspired, breathed into, him animam 
which operated, e^, even, who insufflavit^ blew into, him spiritum^ a 
breath, vital, or, of life : Douay, Forasmuch as he knew not his 
maker, and him that inspired into him the soul that worketh, and 
that breathed into him a living spirit : E. V., Forasmuch as he 
knew not his maker, and him that inspired into him an active soul, 
and breathed m a living spirit. [The Douay, and E. V., maher fails 
to give the true sense : it might be understood to mean, the maker 
of him as living ; whereas it means, the fashioner, moulder of the 
inanimate organism, before the breath of life was imparted to it ; 
and thus the verse gives precisely the same account of the pro- 
duction of the living man as is given in Gen. 2 : 7. And the 
Douay, and E. V., use and between inspired the soul, and in- 
breathed a living spirit. Now, in the orthodoxy of the Douay, 
and the E. Y., soul and spirit mean the same, so that and can- 
not mean addition, and in the Heb. and the Gr. the corresponding 
words mean the same, namely, breath ; so that, a breath operat- 
ing and a breath vital, in the verse, mean the one same breath.'] 

Wisd. 15 : 14; Gr., Indeed all foolish and wretched more than 
psuchen nepiou, breath of an infant, [i. e., more than an ijifant,'] 
hoi, those, enemies of the people of thee bringing, or, having 
brought, them into subjection : The Lat. is, beyond measure proud 
of anima: Douay, But all the enemies of thy people that hold 
them in subjection, are foolish, and unhappy, and proud beyond 
measure: E. Y., And all the enemies of the people, that hold 
them in subjection, are most foolish, and are more miserable than 
very babes: [giving babes for the Gr. psuchen nepiou : Lat., anima.'] 

Wisd. 15: 16; Gr., For a man made them, [the idols,] and a 
having borrowed [for one that hath borrowed] to pneuma the 
breath, or, breath, [without our article,] fashioned them: The 



232 



THEOLOGY OF THE BIBLE. 



Lat. uses spiritus for the Gr., pneuma : Douay, For man made them, 
and he that borroweth his own breath, fashioned them : E. V., For 
man made them, and he that borrowed his own spirit fashioned 
them. 

Wisd. 16 ; 9 ; E. V., For them the bitings of grasshoppers and 
flies killed, neither was there found any remedy for their life : 
for they were worthy to be punished by such : The Gr. is, iama, 
cure, medicine, or, remedy, for the psicche of them, for they were 
befitting by such A;o^a5^Ama^, to be cut off: Lat., for the of 
them, ... for they were fit by such to be exterminated: Douay, 
and there was found no remedy for their life : because they were 
worthy to be destroyedhj such things. 

Wisd. 16 : 10; E. V., But thy sons . . . . , thy mercy healed 
them : v. 12, E.V,, For it was neither herb, nor mollifying plaister, 
that restored them to health, but thy word, O Lord, (Gr. Jcurie^ 
which healeth all things : v. 13 ; For thou hast the power of life 
(Gr. z6e,) and death: thou leadest to the gates of hell, (Gr., of 
hades^ and bringest up again. [Zoe, rendered life in this verse, is 
equivalent to psuche, rendered life in v. 9.] 

Wisd. 16: 14; Gr., Man [i. e., A man] indeed is killed in, or, 
by, the badness of him, de, but, or, indeed, the pneuma, breath, 
gone out [i. e., wholly gone out in death] turneth not back [i. e., 
cannot be drawn back into the lungs,] no not doth he loose, or, set 
free, or, open, psuchen, [in the accusative,] breath, paralephtheisan, 
having been taken to himself : [i. e., the breath he took when alive, 
or, to make him alive :] Lat., Yea a man goeth out, or, is extin- 
guished through perverseness, or, wickedness, and when shall go out 
spiritus, it will not come back again, no not shall he restore, bring 
back, or, call back, animam, [in the accusative] the breath, which 
was taken again : Douay, A man indeed killeth through malice, 
and when the spirit is gone forth, it shall not return, neither shall 
he call back the soul that is received : [killeth is plainly wrong, 
even according to the latter part of the Douay verse, he, &c. :] 
E. v., A man indeed killeth through his malice : and the spirit 
when it is gone forth, returneth not ; neither the soul received up 
Cometh again. [The Gi\, psuchm, Lat., animam, Douay, the soid, are 
in the accusative : the E. V. puts the soul in the nominative, as if ac- 
tive : and the E. V. improves on the wrong word receive in the Douay, 
and gives, neither the soid received up cometh again. Did James's 
Ecclesiastics mean, that all Orthodoxy's souls are received up and 
never come again ? pneuma andpsuche in the verse : Lat., spiritus 



THEOLOGY OF THE BIBLE. 



233 



and anima : Douay, and E. Y., spirit and soul, mean the same, 
namely, breath.'] 

Wisd. 17 : 1,2; E. V., . . . therefore unnurtured souls (margin, 
or, souls that will not be reformed,) have erred, v. 2, E. Y., For 
when unrighteous men thought to oppress, &c. : The Gr., v. 1, is, 
uninstructed psuchai : Lat. uninstructed animae : Douay, undis- 
ciplined souls, [i. e., persons.] 

Wisd. 17 : 8 ; E. Y., For they that promised to drive away ter- 
rors and troubles from a sick soul, [person, of course,] were sick 
themselves of fear. 

Wisd. 17: 15; Gr., psuche: Lat., anima: Douay, their soul 
failing them: E. Y., their heart failing them. 

Wisd. 19 : 21 ; Gr., . . . zoon, of breathing things : Douay, of 
animals : [animal is a breathing thing, from the Lat. anima, breath.] 
E, Y., of living things, [the same we have seen it give for psuchd?i, 
genitive plural of psuche.] 



ECCLESIASTICUS, OR, WISDOM OF JESUS, THE SON OF 

SIRACH. 

Eccl. 1 : 30 ; E. Y., Exalt not thyself, lest thou fall, and bring 
dishonour upon thy soul, [i. e., upon thyself.] 

EccL 2: 1 ; E. Y., My son, if thou come to serve the Lord, (Gr. 
Lord God,) prepare thy soul, [ i. e., thyself] for temptation. 

Eccl. 2 : 17; E. Y., They that fear the Lord will prepare their 
hearts, (Gr., Jcardlas,) and humble their souls in his sight : The Gr. 
is, and before the face of him will depress, weaken, or, humble, the 
psuchas of them, [i. e., will fast, as we have seen.] 

Eccl. 4 : 2 ; E. Y., Make not an hungry soul sorrowful ; neither 
provoke a man in his distress. 

Eccl. 4 : 6 ; E. Y., For if he curse thee in the bitterness of his 
soul : The Gr. is, in austerity, or, harshness, of psuche, breath, of him. 

Eccl. 4:9; Gr., . . . and be not of little psuche, breath, [for cour- 
age], in the to judge, or, decide, thee : Lat., anima: Douay, and be 
not faint-hearted in thy soul, in judging : E. Y., and be not faint- 
hearted when thou sittest in judgment. 

Eccl. 4 : 17 ; E. Y., . . . she [wisdom] will bring fear and dread 



234 



THEOLOGY OF THE BIBLE. 



upon him^ and torment him with her discipline, until she may 
trust his soul, [i. e., him] and try hion by her laws. 

Eccl. 4 : 20 ; E. V., . . . and be not ashamed when it concerneth 
thy soul, [i. e., thee.~\ 

Eccl. 4 : 22 ; E. Y., Accept no ^erso^ {Gr., face) against thy soul, 
[i. e., thyself] and let not the reverence of any man cause thee to fall. 

Eccl. 5:2; Gr., psuche : Lat., concupiscence: Douay, desires : 
E. v., mind. 

Eccl. 6:2; Gr., Lift not up thyself in counsel, or, purpose, of 
psuche of thee, lest the psuche of thee tear asunder, or, plunder, like 
a bull : [This is all the verse in the Greek.] Douay, Extol not thyself 
in the thoughts of thy soul like a bull : lest thy strength be quash- 
ed by folly : E. Y., Extol not thyself in the counsel of thine own 
heart \GY.,psuche\ ; that thy soul be not torn in pieces as a bull 
(straying alone). [An entire misconception of the verse.] 

Eccl. 6:4; Gr., Psuche, a breath, [for disposition] bad will de- 
stroy totally, or, cause to be lost, him that hath acquired it, and a 
derision of enemies will make him : Douay, For a wicked soul shall 
destroy him that hath it, &c. : E. Y., A wicked soul shall destroy 
him that hath it, and shall make him to be laughed to scorn of his 
enemies. 

Eccl. 6 : 26; Gv., en pase psuche, in, or, with, all breath [for, 
desire] come to her, [wisdom,] : Lat., and Douay, come to her with 
all thy mind: E. Y, Come to her with thy whole heart, and keep 
her ways with all thy power. 

Eccl. 6 : 32 ; Gw, psuche : Lat., and Douay, mind: E. Y., mind. 

Eccl. V : 10; Gr., Be not oi \itt\Q psuche : Lat., Be not pusillam- 
mis, of little breath, in thy mind: [The Lat. pusillanimis is an ad- 
jective compounded of pusillus, imiimne piisilla, (agreeing in gen- 
der with anima^ little, and anima, breath. We have the adjective 
pusillanimous : Walker defines it, mean-spirited, narrow-minded, 
cowardly: Webster defines it, cowardly; mean-spirited. And we 
have the noun, pusillanimity ; for which Walker's only definition 
is, cowardice : Webster defines it, weakness of mind ; cowardice. 
Walker is right in sense in his definition of pusillanimity ; and he 
should have given cowardly only in his definition of the adjective 
pusillanimous. Cowardly, for the adjective, and cowardice, for 
the noun, is the sense ; but the Heb. expresses them by, of little 
en-phsh^ breath ; and the Gr., by, of little ^swcAS, breath ; that is, of 
little courage. Low-spirited, i. e., low-breathed, weak-breathed, is 
right enough in the true meaning of the word spirit : mean-spirited, 



THEOLOaY OF THE BIBLE. 



235 



gives to most persons a wrong idea. Karrow-minded, for the 
adjective, given by Walker, and weakness of mind, given by Web- 
ster for the noun, are wrong. The words are not compounded of 
pusillus^ little, and animus, mind ; but of pusilla and anima, little 
breath. Many men of good mind lack courage, are cowardly, i. e., as 
the Heb. and Gr. express it, are of little breath. Dictionary makers 
are not infallible. Professor Wilson well remarks, p. 10, 11, of his 
Preface to his Heb. Grammar, that " If we pursue etymology no 
farther back than to the Greek or Latin, we will soon find that we 
have not reached the fountain : " he having before stated, on p. 10, 
" that an immense number of words in most of the Eastern lan- 
guages bear plain marks of a Hebrew original."] The Douay in 
Eccl. 7: 10, is, Be not faint-hearted in thy mind: E. V., Be not 
faint-hearted. 

Eccl. 7:11; Gr., Do not mock, or, deride, anthvopon, a man, 
being in austerity of psuche of him, for there is Ao, who, depressing, 
or, humbling, and elevating : Lat., Mock not a man in sharpness, 
or, bitterness, of anima : Douay, Laugh no man to scorn in the bitter- 
ness of his sold: for there is one that humbleth and exalteth : E. V., 
the same. 

Eccl. 1 : 17 ; Gr., Lower, depress, or, humble, forcibly, or, exces- 
sively, the psuche, breath, of thee, remember that anger, or, ire, will 
not loiter, that avenging of irreligious, or, profane, fire and worm : 
[i. e., the fire and worm of the grave.] Lat., Remember anger, or, 
wrath, forasmuch as it will not be long in coming. Make weak, or, 
humble, very much thy spiritus, for vengeance of flesh of impious, fire 
and worm : Douay, Remember wrath, for it will not tarry long. 
Humble thy spirit very much, for the vengeance on the flesh of the 
ungodly is fire and worms : [The orthodoxy of the Latin and the 
Douay inserts vengeance of, Douay, on, t^iQ flesh .^] E. Y., Remember 
that wrath will not tarry long. Humble thy soid [i. e., thyself,] 
greatly : for the vengeance of the ungodly is fire and worms. 

Eccl. 7 : 20 ; Gr., Treat not ill a female servant working e7i, in, 
or, with, integrity, or, sincerity, nor a hired ^lYuig psuchen, breath, 
[for labour,] of him: [or, breath of him, for, himself :] Lat., . . giving 
his anima : Douay, Hurt not the servant that worketh faithfully, 
nor the hired man that giveth thee his life : E. Y., Whereas thy ser- 
vant worketh truly, entreat him not evil, nor the hireling that be- 
stoweth himself wh.o\\j for thee. 

Eccl. 7 : 21 ; E. Y., Let thy soul love [i. e.. Love thou] a good 
servant, and defraud him not of his liberty. 



236 



THEOLOGY OF THE BIBLE. 



Eccl. 7: 26; Gr., psuche: Lat., anima: Douay, soul: E. V., 
Hast thou a wife after thy mindf 

Eccl. 7: 27; E. V., Honour thy father with thy whole heart: 
Gr., kardia, 

Eccl. 7: 29; E. Y., Fear the Lord with all thy soid: Greek, 
psuche [equivalent to, with all thy Ih, Gr. kardia.l 

Eccl. 9:2; E.Y., Give not thy soul [i. e., thyself] unto a woman 
to set her foot upon thy substance. 

Eccl. 9 : 3 ; E. v., Meet not with an harlot, lest thou fall into 
her snares. 

Eccl. 9 : 6 ; E. Y., Give not thy soul unto harlots, that thou lose 
not thine inheritance, 

Eccl. 9; 9; Gr., . . . ^lest swerve the psuche of thee upon her, 
and by, or, through, the pneujna of thee thou slip, or, slide, into 
apoleia, loss, perdition, destruction, or, death : The Lat. has cor and 
sanguis, blood, for the Gr., psuche and pneuma: Douay, lest thy 
heart decline towards her, and by thy hlood thou fall into destruc- 
tion: E. Y., lest thine heart incline unto her, and so through thy 
desire thou fall into destruction. 

Eccl. 10 : 9 ; Gr., Why behaveth with arrogance earth and 
ashes ? For in life he hath thrown away the entrails of him : [This 
is all the verse in the Septuagint.] The Lat. has in the verse, he e?, 
even, his anima to be sold hath : Douay, Why is earth and ashes 
proud' ? There is not a more wicked thing than to love money ; for 
such a one setteth even his own soul [i. e., himself] to sale : because 
while he liveth he hath cast away his bowels. E. Y., the same. 

Eccl. 10 : 28 ; Gr., Let a child in mildness, or, gentleness, mind 
the psuchTi, breath, of him : Lat., Son, in . . . mind, or, heed, thy 
anima: Douay, My son, keep thy soul in meekness: [There is no 
word for my in the Gr., or in the Lat.] E. Y., My son, glorify thy 
soul in meekness. 

Eccl. 10 : 29 ; Gr., The erring in psuche of him who will re- 
dress, or, justify ? and who will esteem the disgracing the zoe^ 
breath, of him : The Lat. gives anima for psuche, and anima for 
zoe: Douay, Who will justify him that sinneth against his own 
sold f and who will honour him that dishonoureth his own soid : 
E. Y., the same, except that it gives life for the second soul in the 
Douay. 

Eccl. 11 : 32 ; E. Y., . . . a sinful man layeth wait for blood. 
[We have had, layeth wait for en-phsh.l 

Eccl. 12 : 11 ; Gr., Though he be humbled, and go bent to- 



THEOLOGY OF THE BIBLE. 



237 



gether, heed the psuche of thee, [i. e., thyself,] and guard against 
him : Lat., . . . apply thy mind, and keep safe thyself from him : 
Douay, Though he humble himself and go crouching, yet take good 
heed and beware of him : E. Y., the same. 

Eccl. 14:2; Gr., Happy he whom the psuche of him not hath 
reproached, or, accused : Lat., and Douay, Happy is he that hath 
had no sadness of mind: E. Y, Blessed is he whose conscience hath 
not condemned him. 

Eccl. 14:4; Gr., Who collecting together apo, by means of, 
the psuche of him [i. e., by deceitful breath, for, speech, words] col- 
lecteth together for others, and in the good [things] of him others 
shall luxuriate : Lat., Who heapeth together ex, out of, or, accord- 
ing to, his own mind unjustly, &c. : Douay, He that gathereth to- 
gether by wronging his own soid, gathereth for others, and another 
will squander away his goods in rioting : E. Y., He that gathereth 
by defrauding his own sold gathereth for others, that shall spend 
his goods riotously. 

Eccl. 14 : 5 ; E. Y., He that is evil to himself, &c. 

Eccl. 14 : 8 ; Gr., A bad [man] who envying with eye, turning 
away face and despising josi^c/ias ; Lat., And despising his anima : 
Douay, The eye of the envious is wicked: and he turneth away his 
face, and despiseth his own soul : E. Y., The envious man hath a 
wicked eye ; he turneth away his face, and despiseth men. 

Eccl. 14: 9 ; Gr., Eye of a covetous not is satisfied with a part, 
or, portion, and injustice depraved drieth up psuchen : Lat., Eye of 
a covetous insatiable with a part, or, share, of iniquity ; it, or, he, 
will not be satisfied, until he consume drying up his anima : Dou- 
ay, The eye of the covetous man (is) insatiable in his portion of 
iniquity : he will not be satisfied till he consume his own soul, dry- 
ing it up : E. Y., A covetous man's eye is not satisfied with his 
portion ; and the iniquity of the wicked drieth up his soul. 

Eccl. 14 : 16 ; Gr., Give and take, or, receive, and apattson, be- 
guile, [apatao is defined by Donnegan, to beguile the time ; to pass 
time agreeably,] the psuche of thee, for not is in hades, the grave, 
to seek luxury : Lat., Give, and take, or, receive, and do justice to 
thy anima ; for not is in inferos to find food : Douay, Give and 
take, and justify thy sowL* for in hell there is no finding food: 
E. Y., Give, and take, and sanctify thy soul ^ for tliere is no seek- 
ing of dainties in the grave. 

Eccl. 14: 17; Gr., Every flesh [i. e., every living, breathing 
flesh, equivalent, as we have seen, to every ^sticAe] like a garment 



238 



THEOLOGY OF THE BIBLE. 



becometh obsolete, for the diatheJce^ will, pact, bond, or, convention 
from aionos, time, or, man's estate, in, or, with, death thou shalt 
die away, or die : E. Y., All flesh waxeth old as a garment : for the 
covenant from the beginning is. Thou shalt die the death. 

Eccl. 15; 17; Gr., Before men that, or, the, life, and that, or, 
the, death, and whichever he is contented with, or, votes for, shall 
be given to him : Lat, Before a man life and death, good and evil ; 
that which shall please, or, content, him shall be given to him ; The 
Lat., cites Jerm. 21 : 8 : Douay, Before man is life and death, good 
and evil, that which he shall choose shall be given him : E. V., 
Before man is life and death ; and whether him liketh shall be 
given him. 

Eccl. 16; 17; Gr., . . . m, among, a people greater Z shall not 
be called to mind, for tis, who, or what, the psuche of me [i. e., who, 
or, what, am Z,] en, among, immeasurable erection, or, creation ? 
Lat., among, a people great I shall not be acknowledged ; for 
who, or, what is my anima in such an immense creation ? Douay, 
in such a multitude Z shall not be known: for what is my sowHn 
such an immense creation? E. V., T shall not be remembered 
among so many people : for what is my soul among such an infinite 
number of creatures ? 

Eccl. 16; 20; E. V., E'o heart (Gr., Jcardia) can think, &e., 
[heart is used here for person, SLS^^^suche is often used.] 

Eccl. 16 ; 30; Gr., psuchm, breath, of every breathing, or, liv- 
ing, he hath covered the face of it, [the earth,] and into it the turn- 
ing back of them ; The Lat. is, anima of every that hath life in it ; 
Douay, The soul of every living thing hath shewn forth before the 
face thereof, and into it they return again ; E. V., With all manner 
of living things hath he covered the face thereof ; and they shall 
return into it again. 

Eccl. 17 : 30 ; Gr., For not can all [things] be in men, for not 
athanatos, immortal, a son of man ; Lat., since that, or, because, 
not is immortal a son of man : Douay, because the son of man is 
not immortal : E. V., because the son of man is not immortal. 

Eccl. 18: 29; Gr., Wise in words hai, also, or, even, them- 
selves, or, the same, spoke like sophists, or, deceived by fallacious 
and captious arguments, and poured forth proverbs precise: Mas- 
tery over 2^suche, breath ; [for, words :] Lat., Wise in words, &c. : 
Douay, They that were of good understanding in words, have also 
done wisely themselves, and have poured forth proverbs and judg- 
ments : E. v., They that were of good understanding in sayings 



THEOLOGY OF THE BIBLE. 



239 



became also wise themselves, and poured forth exquisite parables. 
[Neither the Lat., nor the Douay, nor the E. V., give anything 
for the Gr. " Mastery over psuchey The verse probably refers to 
fools in v. 27.] 

Eccl. 18: 80; E. Y., Go not after thy lusts, but refrain thy- 
self from thine appetites. [We have had in Old Testament writers 
en-pJish^ Gr., psuche^ for lust, and also for appetite.] 

Eccl. 18: 31; Gr., If chor eg eses ^ ihoM leadest a chorus, or, de- 
frayest the expenses of a chorus, to of the psucJie of thee delight in 
concupiscence, she will make thee an object of derision of the ene- 
mies of thee : Lat., If thou defrayest to thy anima the concupis- 
cence of her, or, it, &c. : Douay, If thou give to thy soul her de- 
sires, she will make thee, &c. ; E. V., If thou give to thy soul the 
desires that please her, she will, &c. 

Eccl. 19:8; Gr., Moths and worms shall receive him as a por- 
tion, or, shall inherit him, and psuche daring shall be taken away : 
Lat., Rottenness and worms shall inherit him, and shall be taken 
away out of the number anima of him : Douay, Rottenness and 
worms shall inherit him,. and he shall be lifted up for a greater ex- 
ample, and his soul shall be taken away out of the number : E. Y., 
Moths and worms shall have him to heritage, and a bold man shall 
be taken away. 

Eccl. 19 : 4 ; Gr,, Who hastily believing, light of Jcardia^ and 
who erring in psuche^ breath, [for, speech, or, word,] committeth a 
fault : Lat, . . . and who offendeth in anima furthermore shall be 
held : Douay, He that is hasty to give credit is light of heart : and 
he that sinneth against his own soul shall be despised : E. Y., He 
that is hasty to give credit is light-minded j and he that sinneth 
shall olfend against his own soul. 

Eccl. 19: 16; Gr., psuche: Lat., mind: Donsij, heart : E. Y, 
heart. 

Eccl. 20 : 22 ; Gr., There is a losing, or, destroying totally, the 
psuchln of him through infamy, and from a senseless character de- 
stroyeth totally, or loses, it, or, her: [Mat. 16 : 26, is, What is pro- 
fited a man if the world entire he gain, but psuche of him lose : 
Luke 9 : 25, the corresponding verse, is, what is profited a man 
having gained the world entire, /a'mse^ but being lost, or, destroy- 
ed totally.] The Lat. of Eccl. 20 : 22, is. There is who perdet will 
lose, abolish, waste, or, destroy, his anima by reason of disorder, 
and by reason of an unadvised person perdet it, or, her : Douay. 
There is that will destroy his own soul through shamefacedness, 



240 



THEOLOaY OF THE BIBLE. 



and by occasion of an unwise person he will destroy it : E. V., There 
is that destroyeth his own soul through bashfulness, and by accept- 
ing of persons overthroweth himself. 

Eccl. 21 : 2 ; E. Y., Flee from sin . . . the teeth thereof are as 
the teeth of a lion, slaying the souls of men : The Gr. is, anairoun- 
tes^ taking away, abolishing, or, destroying, psuchas anthropon, 
breaths of men, [for, men:] Lat., slaying animas of men: Douay, 
Killing the souls of men. 

Eccl. 21 : 27 ; Gr., In the to imprecate maledictions a profane 
upon the satanan, [there is no such Gr. word as satanas ; the Heb. 
sUi^ an adversary, enemy, is written in the Greek satan, and as is 
added as the Gr. termination,] adversary, or, enemy, he imprecates 
maledictions upon the of himself joswcAS, [i. e., upon himself] : Lat., 
While an impious, or, irreligious, rails at diaholum^ [there is no such 
Lat. word as didbolus y it is the Gr. word didbolos^ an accuser, ca- 
lumniator,] an accuser, or, calumniator, he rails at his own anima : 
Douay, While the ungodly curseth the devil^ he curseth his own 
soul : [i. e., curseth himself. What an absurdity is the Douay ren- 
dering, \idevil\)Q taken to mean the orthodox devil] ! E. V., When 
the ungodly curseth Satan, he curseth his own soul. [^Satan is the 
Heb. word st7i^ an adversary, enemy. Orthodoxy puts a capital S to 
it, and uses it for the Douay the devil.~\ 

Eccl. 21 : 28; E. V., A whisperer defileth his own soul, and is 
hated wheresoever he dwelleth: Gr., his own psuche, breath : [i. e., 
himself:] Lat., his anima: Douay, The tale-bearer shall defile his 
own sold, and shall be hated by all. 

Eccl. 23 : 6 ; E. V., Let not the greediness of the belly nor the 
lust of the flesh take hold of me ; and give not over me thy servant 
into an impudent mind : The Gr. is, to an irreverent joswc^e, breath: 
Lat., to an irreverent anima : Douay, to a shameless and foolish 
mind. 

Eccl. 23 : 9 ; E. Y., Accustom not thy mouth to SY/earing ; 
[mouth here is equivalent to psuche, breath ; for the mouth can't 
swear without breath.] 

Eccl. 23 : 10 ; E. Y., . . . /ie that sweareth, &c. 

Eccl. 23 : 16 ; Gr., . . . psuche hot, or, rash, precipitate, like fire 
blazing, cannot be quenched : Lat., anima hot, as if, or, as it were, 
fire burning hot, cannot be extinguished : Douay, A hot soid is a 
burning fire, (it) will never be quenched, till it devour something : 
E. Y., a hot mind is as a burning fire, it will never be quenched 
till it be consumed. 



THEOLOGY OF THE BIBLE. 



241 



Eccl. 24 : 1 ; Gr., The wisdom [wisdom, without the article] 
Qommendeth psuchen, breath, of her: Lat,, her anima: Douay^ 
Wisdom shall praise her oion self: E.V., Wisdom shall praise herself. 

Eccl. 25:2; Gr., But three species hateth, the psuche of me : 
[i. e., I hate :] Lat., Three species hateth, ray anima : Douay, Three 
sorts my soul hateth, and 7" am greatly grieved at their life : E. Y., 
Three sorts of men my soul hateth, and Zam greatly offended at 
their life. 

Eccl. 26: 14; Gr., psuche: Lat., anima: Douay, soul: E. V., 
mind. 

Eccl. 26 : 15 ; Gr., psuche : Lat., anima: Douay, mind : E. Y., 
mi?id. 

Eccl. 27: 16; Gi\, psuche: Lat., mind: Douay, mind: E. Y., 
mind. 

Eccl. 29 : 15 ; Gr., psuche : Lat., anima : Douay, life : E. Y., life. 

Eccl. 30 : 21 ; Gr., Give not to sadness the psuchen, breath, of 
thee: Lat., anima: Douay, soul: E. Y., mind. 

Eccl. 30 : 23 ; Gr., Have respect to the psuche of thee, [i. e., to 
thyself,] and console the kardia of thee, and sadness put far away 
from thee : for many hath killed the sadness, [sadness, without the 
article,] and not is profit in it, or, her: The Lat. has anima for 
psuche: Douay, Have pity on thy own soid: E. Y., Love thine 
own soul, &G. 

Eccl. 31 : 20; Gr., . . . and the psuche of him with him: Lat., 
anima : Douay, his soul : E. Y., and his wits are with him. 

Eccl. 31: 28; Gr,, psuche: Lat., anima: Doiiaj, sotd: E. Y., 
mind. 

Eccl. 31: 29; Gr., psuche: Tiat., anima : Douay, soul: E. Y., 
mind. 

Eccl. 32 : 23 ; Gr., In every work, or, business, trust to the psuche 
of thee : [i. e., trust to thyself :] Lat., to thy anima: Douay, In every 
work of thine regard thy soul in faith : E. Y., In every (good) work 
trust thy own soul : for this is the keeping of the commandments. 

Eccl. 33 : 20 ; Douay, As long as thou livest, and hast breath 
in thee : E. Y., the same : The Lat. is, and a5^^m5, breathest, [from 
spiro, to breathe, whence the Lat. noun spiritus, breath, for which 
the Douay, the Rheims, and the E. Y., so often give spirit.'] 

Eccl. 33 : 31 ; Gr., ... If there be to thee a servant, treat him 
as thyself, for as the psuche of thee thou standest in need of him : 
The Lat. uses anima twice : the Douay, from the Lat., is. If thou 
have (Lat., if there be to thee) a faithful servant, let him be to thee 
16 



242 



THEOLOGY OF THE BIBLE. 



as thy own soul ; [i. e., as thyself;] treat hiro as a brother; be- 
cause in blood of thy soul (Lat., in blood of anima thou hast gotten 
him; Lat., purchased, or, acquired, him: E. V., If thou have a ser- 
vant, entreat him as a brother ; for thou hast need of him as of 
thine own soul. 

Eccl. 34 : 13 ; Gr., pneuma^ a breath, of fearing hurion shall 
live again; Lat., spiritus of fearing G^od is purchased : Douay, The 
spirit of those that fear God is sought after : E. V., The spirit of 
those that fear the Lord shall live. 

Eccl. 34 : 14 ; E. Y., Whoso feareth the Lord, &c. 

Eccl. 34: 15; Gr., Of a fearing the happy, or, blessed, 

the psuche : Lat., anima : Douay, the soul : E. Y., Blessed is the 
soul of him [i. e., he] that feareth the Lord. 

Eccl. 34: 17; Gr.^ Lilting up breath, and illuminating 

eyes, cure giving, life and eulogian^ praise : [lit., well speaking :] 
Lat., Exalting animam^ and illuminating eyes, giving health, and 
life, and benediction : [i. e., well speaking :] Douay, He raiseth up 
the soul^ and enKghteneth the eyes, and giveth health, and life, and 
blessing: E. Y., the same, with lighteneth. 

Eccl. 37: 6; Gi\, psicche : Lat., Douay, and E. Y., mind. 

Eccl. 37 : 8 ; Gr., From one that gives counsel guard thepsuc/ie 
of thee: [i. e., guard thyself:] Lat., thy c^?^^;??a ; Douay, Beware 
of a counsellor : E. Y., Beware of a counsellor. 

Eccl. 37: 12; Gi\, psiic/ie, twice: Lat., amma, twice: Douay, 
soul, twice : E. Y., mind, tv/ice. 

Eccl. 37: 14; Gv., p)suche : Lat., anima: Douay, soid : E. Y., 
mind. 

Eccl. 37: 19 ; Gr., A man there is, capable, and a teacher of 
many, ^a^, but, to his own psuche [i. e., to himself^ is unservice- 
able: \kai, in v. 18, is hut in E. Y.] Lat., to his anima: Douay, 
to his own soid : E. Y., and yet is unprofitable to himself. 

Eccl. 37: 22 ; Gr., There is sophos, a wise, to his own psuche: 
[i. e., to himself:] Lat., to his own anima: Douay, There is a wise 
man that is wise to his own soid: E. Y., Another is wise to 
himself. 

Eccl. 37 : 27 ; Gr., Son, in the life of thee try Xh^ psuche, breath 
[for, disposition] of thee, and see what bad in it, and do not yield 
to that: Lat., Son, in thy life try thy anhna: Douay, My son, 
prove thy soul in thy life : and if it be wicked, give it no power. 
[In the light of Scripture language from beginning to end, how ab- 
surd is the orthodox notion that what orthodoxy calls the soul is the 



THEOLOGY OF THE BIBLE. 



243 



person ! ] E. V., My son, prove thy soul in thy life, and see what is 
evil for it, and give not that unto it. 

Eccl. 37 : 28 ; Gr., For not all [things] to every one agree, and 
not every psuche [equivalent to, every one] in every [thing] agrees, 
or, is contented : Lat., and not to every ajihna every kind is pleas- 
ing : Douay, For all things are not expedient to all, and every kind 
pleaseth not every soul: E. Y., For all things are not profitable for 
all men, neither hath every soul pleasure in every thing. 

Eccl. 38 : 26; Gr., hardia: Lat., got: Douay, mind: E. Y., 
mind. 

Eccl. 39; 1; Gr., psuche: Lat., anima: Douay, soul: E. Y., 
mind. 

Eccl. 39 : 5 , Gr., Jcardia : Lat., cor : Douay, heart: E. Y. heart. 

Eccl. 40 : 22 ; E. Y., Thine eye desireth, [equivalent to, thy 
psuche., breath ; each meaning, thou desirest.] 

Eccl. 40 : 29; alisgesei the psuche of him : Lat., he feedeth his 
anima : Douay, he feedeth his soid^ [i, e., himself :] E. Y., he pol- 
luteth himself. 

Eccl. 43 : 4 ; Gr., . . . [the sun] breaths, or, vapours, burning, 
or, like fire, on-breathing : Douay, breathing out fiery vapours : 
E. Y., the same. 

Eccl. 43: 20; Gr. ^ 2^suchros, cold, an adjective from the verb 
psucho^ to breathe, to blow ; and so says Donnegan : psuche., breath, 
is from the same verb : Douay, and E. Y, cold. 

Eccl. 45 : 23 ; Gr., ... in the to be zealous him in fear of kurios., 
and to stand up him at, or, on, turning back of people, in probity, 
or, virtue, of courage psuche^ breath, of him: Lat., of his anima : 
Douay, of his soul : E. Y, with good courage of heart. 

Eccl. 47: 15; Gr., Earth encompassed, \hQ psuche^ breath, [for, 
speech,] of thee, [Solomon,] hai^ yea, thou hast filled it with simi- 
lies, allegories, or, parables, of enigmas: Lat., thy anima: Douay, 
thy soul covered the earth, and thou didst multiply riddles in para- 
bles : E. Y., Thy soul covered the whole earth, and thou filledst it 
with dark parables. 

Eccl. 48 : 5 ; Gr., Ao, who, didst awaken, or, raise up, a dead 
out of, or, from, death hai^ yea, out of hades., en., through, or, by 
means of, a word of the Highest : Lat., from inferis — [the word 
for which the Douay so often gives heU\ — out of the condition, or, 
lot, of death : Douay, who raisedst up a dead man j^rom helow^ from 
the lot of death, by the word, &c. : E. Y, Who didst raise up a 
dead man from death, and his soul from the place of the dead, (mar- 



THEOLOGY OF THE BIBLE. 



gin, or, grave.) [James's Orthodox Ecclesiastics were not willing 
to go by the Greek of this verse, nor even by the Romish orthodox 
Lat. or Douay of the verse. By his soul from the place of the dead 
they must mean what (as we have seen) Bishop Hobart and the 
Bishops he cites in his support mean, namely, his orthodox soul, 
spirit, ghost, from what those Bishops call the intermediate place 
of what they call departed souls, spirits, ghosts. My copy of the 
Italian has not the so-called Apocrypha. The E. V. probably took 
its language here from the Ital. of the Apocrypha, but the margin 
gives, grave.l 

Eccl. 49 : 16 ; Gr., . . . every !26w^, breathing thing : Lat., every 
anima, breath : Douay, every soul : E. V„ and so was Adam above 
every living thing in the creation. [We have had in E. V. living 
thing where theHeb. is en-phsh, Gr., psuche, Lat., a7iim,a.'] 

Eccl. 50 : 25 ; Gr., en, at, or, with, two nations is offended the 
psuche, breath, of me : Lat., my anima : Douay, There are two 
nations which my soul abhorreth : E. V., There are two manner of 
nations which my heart abhorreth. [It is the breath that is offend- 
ed : Douay and E. V., abhorreth.] 

Eccl. 51 : 3 ; E. V., . . . and out of the hands of such as sought 
after my life : The Gr. is, the />5wcAe of me : Lat., my anima: Dou- 
ay, my life. 

Eccl. 51:6; Gr., By a king diabole, accusei', of tongue unjust : 
drew near even to death the psuche of me, [i. e., Z,] Jcai^ yea, the 
life of me was, or, became, near hades, the grave, underneath : Lat., 
to death my anima, . . . my life to infernus down : Douay, my soid 
even to death, and my life was drawing near to hell beneath : E.V., 
By an accusation to the king from an unrighteous tongue my soid 
drew near even unto death, my life was near to the hell beneath. 

Eccl. 51 : 19; E. V., My soul hath [i. e., Zhave] wrestled with 
her, and in my doings JTwas exact. 

Eccl. 51 : 20 ; Gr., I guided, or, regulated, the psuche of me in, 
or, with respect to, her : Lat., my anima I guided to her : Douay, 
I directed my soid to her: E. V., I directed my soul unto her, and 
i" found her in pureness. 

Eccl. 51 : 24; E. Y., Wherefore are ye slow, and what say ye 
of these things, seeing your souls are very thirsty? 

Eccl. 51: 26; E. V., Put your neck under the yoke, and let 
your sold receive instruction : Gr., And let accept the psuche of 
thee education : Lat., and let your anima, &g. : Douay, and let 
your sold receive discipline. 



THEOLOGY OF THE BEBLE. 



245 



Eccl. 51 : 29; Gr., Let be gay, or, cheerful, the psuche, breath, 
of you in the mercy of him, and be not ashamed en, in, or, in re- 
spect to, praising of him : [with psuche, breath, of course :] Lat., 
Let be merry, or, joyful, your anima, and be not discomposed in 
laus, praise, of him : [We understand what laus Deo means ; it is 
the breath, voice, of praise:] Douay, Let your soul rejoice in his 
mercy, &c. : E. Y., Let your soul rejoice in his mercy, and be not 
[i. e., and be ye not ] ashamed of his praise. 



BARUCH. 

Bar. 2: 17; Gr., Open eyes of thee, and behold, for not those 
lying dead in the hades, grave, of whom is taken away the pnetcma, 
breath, of them from the entrails of them will give glory and jus- 
tification to the kurios : Lat., for not dead, who are in inferno, of 
whom spiintus, the breath, w&s taken from entrails of them, shall, 
&c. : Douay, Open thy eyes, and behold: for the dead that are in 
hell, whose spirit is taken away from their bowels, shall not give 
glory and justice to the Lord: E. Y., Open thine eyes, and behold; 
for the dead that are in their graves, whose souls (margin, Greek, 
spirit, or, life,) [the Gr. is, pneuma, breath,] are taken from their 
bodies, will give unto the Lord neither praise nor righteousness. 

Bar. 2 : 18 ; Gr., But the psuche, breath, saddened at the magni- 
tude, 7io, who, or, which, goeth slowly stooped [metaphor., says 
Donnegan, suppliant, humble] and weak, or, languishing, and the 
eyes failing, or, going out, Jcai, yea, or, and, the psuche, breath, 
which hungering, or, longing for, will give glory and justice, [i. e., 
justness,] O Jcurie : Lat., But a^iima which sad is over magnitude 
of evil, . , , et, even, or, and, anima hungry, will give to thee glory, 
and J^^s^^^^am, justice, or, righteousness, to Dominus : Douay, But 
the soul that is sorrowful for the greatness of evil (she hath done,) 
and goeth bowed down, and feeble, and the eyes that fail, and the 
hungry soul giveth glory and justice to the Lord : E. Y., But the 
soul that is greatly vexed, which goeth stooping and feeble, and the 
eyes that fail, and the hungry soul, will give thee praise and righte- 
ousness, O Lord. 

Bar. 2 : 32 ; E. Y., And they shall praise me in the land of their 
captivity. 



246 



THEOLOGY OF THE BIBLE. 



Bar. 4:1; Gr., ... all those attaining, or, holding firmly, it,^ 
(the book of the commandments, and the law,) to life : but those 
forsaking, or, omitting, it, shall die, or, die away ; [i. e., as a final- 
ity :] Douay, all they that keep it shall come to life : but they that 
have forsaken it, to death : E. V., all they that keep it (shall come) 
to life : but such as leave it shall die. 

Bar., Epistle of Jeremy, 6 : 1 ; E. Y., . . . ye shall be led captives 
into Babylon. 

Bar., Epistle of Jeremy, 6:7; Gr., For the aggelos^ messenger, 
of me with you is, he indeed seeking out th.Q psuchas of you : [i. e., 
seeking you out :] Lat., For my angelus^ [there is no such word in 
the Lat., it is the Gr. aggelos^ messenger ; when two ^s come 
together in the Gr., the first is sounded angelos,] messenger, 
with you is, and I myself will pray for your animas : [i. e., for you :] 
Douay, For my angel is with you : and I myself will demand an 
account of your souls : E. Y., For mine angel is with you, and I 
myself caring for your souls. 

Bar., Epistle of Jeremy, 6 : 25 ; E. Y., The things wherein there 
is no breath are bought for a most high price : (margin, or, any 
price:) Gr., pneuma: Lat., For any price are bought, in which 
spiritus, breath, not is in them : Douay, Men buy them at a high 
price, whereas there is no breath in them. 



THE SONG OF THE tHREE HOLY CHILDREN. 

The Canticle in the Church Prayer Book, beginning with, " O, all 
ye works of the Lord, bless the Lord, and magnify him forever," is 
taken from this so-called Apocryphal book ; beginning at v. 35, and 
ending with v. 65. 

In V. 16, the Gr. is. But, or, however, with psuche [for, heart, 
feelings] broken, and jt9?iewma, breath, of humility, or, depression, 
we may be accepted : Lat., But, or, however, with mind broken, 
S2nritus, breath, of lowness we may be accepted : Douay, Never- 
theless, in a contrite heart, and humble S2nrit, let us be accepted : 
E. Y., the same. [The Lat. giving mind for psuche; the Douay, 
and E. Y., giving heart for it. We have hsid psuche often rendered, 
heart. It is used for the heart as the seat of the afiections, and for 
mind as the seat of the affections. We have frequently had, heart, 



THEOLOGY OF THE BIBLE. 



247 



and mind, given in the Doiiay and E. Y., for the Gr. psuche. And 
Gesenius, for en-phsh^ for which the Gr. word is generally psuche^ 
gives among his definitions, mind as the seat of the affections, citing 
passages, and heart as the seat of the affections, citing passages.} 

In V. 43, the E. V. is, O all ye winds, bless the Lord : praise and 
exalt him, &c. : The Greek is. Praise, all the pneumata, breaths, the 
Tcurios, [the winds are called the breaths of God,] celebrate in song 
and exalt him, &c. : The Lat. is, all the spiritus, breaths, of God, 
for winds : [spiritus is the nominative plural, as well as the nomina- 
tive singular :] Douay, all ye spirits of God : [for, all ye winds.'] 

In V. 63, the E. Y. is, O ye servants of the Lord bless the 
Lord : praise and exalt him, &c. The Gr. words are, praise, . . cele- 
brate in song and exalt, &c. [These are the Gr. words throughout 
the song.] 

In V. 64, the Gr. is. Praise, pneiimata, breaths, and psiichai [for 
hearts, feelings, affections,] of just the celebrate in song and 

exalt him, &c. : [pneuma andpsuche, used here, are the same two 
Gr. words used in v. 16, where for psuche the Lat. has mind, and 
the Douay, and the E. Y., have heart.'] The Lat. words in v. 64 are, 
spiritus and animae, breaths, and minds, or, hearts : The Douay 
words are, spirits and souls ; E. Y., spirits and souls. [In the cur- 
rent language of Orthodoxy, spirit and soul mean the same, name- 
ly, the orthodox immortal spirit, — immortal soul. The Douay, and 
E. Y., spirits and souls, if taken in the orthodox sense, would give 
men both an immortal spirit and an immortal soul.] 



SUSANNAH. 

Psuche is not used in Susannah. It might have been used in 
several places, as in v. 11, and 14, where the E. Y. word is, lust. 



BEL AND THE DRAGOlSr; 

CUT OFF, SAYS THE HEADING, FEOM THE EOT) OE DANIEL, 

Psuche is not used in it. 



248 



THEOLOGY OF THE BIBLE. 



This Chapter, in the E. V., tells us, v. 3, that the Babylonians 
had an idol called Bel, and that there were spent upon him every- 
day twelve great measures of fine flour, and forty sheep, and six 
vessels of wine; and, v. 10, that the priests of Bel were seventy, 
besides their wives and children; and, v. 11, So Bel's priests said, 
Lo, we go out ; but thou, O King, set on the meat, and make 
ready the wine, and shut the door, and seal it with thine own sig- 
net ; and, V. 12, And to-morrow when thou comest in, if thou find- 
est not that Bel hath eaten up all, we will suffer death ; or else 
Daniel, that speaketh falsely against us. v. 14, The King set the 
meats before Bel. 'Now Daniel had commanded to bring ashes, and 
they strewed the ashes throughout the temple in the presence of 
the king alone ; and they went out, and shut the door, and sealed 
it with the king's signet, v. 15, Now in the night came the priests 
with their wives and children, as they were wont to do, and did 
eat and drink up all. The following verses, including v. 22, shew, 
that the ashes betrayed the priests, and that the king slew them, 
and delivered Bel into Daniel's power, and that he destroyed Bel 
and his temple, v. 23, And in that same place there was a dragon, 
which they of Babylon worshipped, v. 24, And the king said to 
Daniel, . . ., lo, he liveth, he eateth and drinketh ; thou canst not 
say that he is no living god : therefore worship him. Daniel re- 
fused, and said to the King, give me leave, and I will slay this dragon 
without sword or staff. The King gave him leave. Daniel took 
pitch, and fat, and hair, and made lumps thereof and put into the 
dragon's mouth, and the dragon burst asunder, (says the E. Y. No 
doubt Daniel set fire to the lumps.) v. 28 to 32, When the people 
of Babylon heard these things they conspired against the King, and 
said, he is become a Jew, and hath destroyed Bel, and slain the 
dragon, and j^ut the priests to death ; and said to the King, Deliver 
us Daniel, or else we will destroy thee and thine house ; and the 
King, being constrained, delivered Daniel unto them : who cast him 
into the lions' den, &g. 

No wonder, in the light of such a history, that Pagan priests, 
to suit their own ends, should make their deluded masses believe in 
shades, manes, (answering to our Orthodox ghosts, spirits, souls, 
baptized,, some centuries after Christ, into Christianity, by the 
Romish priesthood, to suit their ends,) to go to the Pagan Tartarus,, 
or to the Pagan Elysium. And, as Archbishop Whately remarks, 
" If the ancient [Pagan] writers disbelieved [the system of the Pa- 
gan priests], one can easily understand why they should neverthe- 



THEOLOGY OF THE BIBLE. 



249 



less occasionally speak as if they did believe it : since they all agreed 
it was useful in keeping the multitude in awe." 

Why was this history of the destruction of Bel and the Dragon 
" cut off from the end of Daniel," and called Apocryphal, i. e., 
doubtful ? Was its exposure of the craft of the priesthood too 
suggestive ? 



PRAYER OF MAl^ASSES. 
Psuche is not used in it ; nor the Douay and E. V. word soul. 



1 MACCABEES. 

1 Mac. 1 : 27 ; E. Y., . . . She was in heaviness. 

1 Mac. 1 : 36 ; E. Y., For it was a place to lie in wait against 
the sanctuary, and an evil adversary to Israel : Gr., And it became 
for snares to the holy place, and for diabolon 'ponevon^ an accuser 
bad, to Israel continually : Lat., And this became for snares to sanc- 
tification, and for diaholum^ hurtful in, or, to, Israel : Douay, And 
this was a place to lie in wait against the sanctuary and an evil 
devil in Israel. 

1 Mac. 1 : 48 ; E. Y., That they should also leave their chil- 
dren uncircumcised, and make their soids [i. e., themselves] abomin- 
able with all manner of uncleanness and profanation : Greek, the 
psuchas of them : Lat., ajiimas : Douay, soids. 

1 Mac. 2 : 38 ; Gr., ... and were put to death, they and the 
wives of them, and the children of them, and the cattle of them, 
even to a thousand psmhon anthropon^ breaths of persons, [for, 
persons,] : Lat., even to a thousand animas hominum^ breaths of 
men, or, breaths of persons : Douay, to the number of a thousand 
persons : E. Y., to the number of a thousand 7:)eo/:>^'e. 

1 Mac. 2 : 40; Gr., . . . and we fight not for the psuchon of 
us: Lat., for our animas: Douay, for our lives: E. Y., for our 
lives. 

1 Mac. 3 : 31 ; Gi\ p)suc7ie : Lat., Douay, and E. Y., mind. 



250 



THEOLOGY OF THE BEBLE. 



1 Mac. 5 : 3 ; E. Y., . . . a snare unto the people, in that they 
lay in wait for them. 

1 Mac. 8 : 25 ; E. V., The people of the Jews shall help them 
with all their heart : Gr., with whole, or, full Tcardia : Lat., with 
whole, or, fiill cor: Donay, with all their heart. 

1 Mac. 8 : 27 ; E. Y., . . . the Romans shall help them with all 
their heart : The Gr. is, T\T.th whole psuche : Lat., ex aiiimo^ from, 
or, out of, the 77iind : Douay, with all theii- heart. 

1 Mac. 9 : 2 ; E. Y., ... they slew much peoxjle : Gr., many 
psuchas anthropon : Lat., many a?irmas hominiim : Douay, slew 
many 2^eop)le. 

1 Mac. 9 : 9 ; E. Y., ... let us now rather save our lives : Gr., 
t}iQ2^suchas of ourselves: Lat., our animas : Douay, our lives. 

1 Mac. 9: 14 ; E. Y., ... he took with hun all the hardy 
men : Gr., and came together with him all the eupsuchoi te Jcardia^ 
well breathed, in heart : \_eiipsuGhoi is compounded from e?^, well, 
psucho^Xo breathe]: Lat., and came together with him all 
steady, or, resolved, in cor : Douay, and all the stout of heart came 
together with him. 

1 Mac. 9 : 44 ; Gr., psuche in the plural : E. Y., lives, 

1 Mac. 10 : 33 ; E. Y., Moreover I freely set at liberty every 
one of the Jews that were carried captives: Gr., every psuche of 
Jews : Lat., every anima of Jews : Douay, every soul of the Jews. 

1 Mac. 12 : 9 ; E. Y., ... for that we have the holy books of 
Scripture in our hands to comfort us. 

1 Mac. 12: 51; GvQok^ p)suche : Lat., anima: Douay, lives: 
E. Y., lives. 

1 Mac. 13: 5; Gr., pjsuchl: Lat., anima: Douay, /{/e.-E. Y., 
life. 

1 Mac. 14: 29; E. Y., . . . put themselves in jeopardy. [TTe 
have had, put psuchas of them in jeo^^ardy.] 

1 Mac. 15 : 40 ; E. Y., ... to take the people prisoners. [We 
have had 79sz^cAa^ made captive. Psuche is used eleven times in 
1 Maccab. ; the E. Y. has soul but once, namely, eh. 1 : 48. The 
Douay, has soi^^in that verse ; and in cli. 10 : 33 the Douay gives, 
every soul of the Jews, and the E. Y., every one of the Jews. Thus 
the E. Y. admits, that every soul of the Jews means every one of 
the Jews, every corporeal, breathing Jew, (was carried away cap- 
tive.) And there are no souls known to the Scriptures, either those 
admitted to be canonical or those called Apocry[Dhal, but corporeal, 
breathing creatures ; and all these, of whatever kind, are called in 



THEOLOGY OF THE BIBLE. 251 

Scripture eti-phshSj breaths : Gr., ^:)smc/««2, breaths : Lat., animae^ 
breaths, as we have abundantly seen.] 



2 MACCABEES. 

2 Mac. 1:3; Gr., And (may God) give to you all kardian., 
a heart, soul, mind, for the to adore, or, revere, him and to do of 
him the wills, or, desires, with Jcardia^ a heart, soul, mind, great, 
and psuche, a breath, soul, mind, disposition, willing, or, resolute : 
The Lat., uses cor twice, and uses mind for psiiche : Douay, And 
give you all a heart to worship him, and to do his will with a 
great heart, and a willing mind: E. Y., And give you all an heart 
to serve him, and to do his will with a good courage and a willing 
Qnind. [Lexicographers first give the true meaning of a word, the 
etymological meaning ; called the primary meaning ; and then give 
what are called secondary senses in which the word is sometimes 
used. For example : For the Heb. en-phsh Ges. first gives breath : 
This is its true meaning, its etymological meaning. He then gives, 
"the soul, Lat., anima, Gi\, psicche, by which the body lives, the 
token of which is drawing breath, (compare the Heb. ru-ach, Lat., 
anima, says he,) the seat of which was supposed to be in the blood," 
citing Lev. 17 : 11 ; Deut. 12 : 23 ; Gen. 9 : 4, 5. He then gives for 
en-phsh, life y mind as the seat of the senses, affections, and various 
emotions ; and heart as signifying the same : he also gives for en- 
phsh, animal, every living thing ; citing passages for each. These 
are secondary senses in which the word en-phsh is sometimes used. 
And so of the Heb. word lb. Its primary and true meaning is heart, 
the bodily organ: this he gives first. He then says, it is used " as 
equivalent to en-phsh, soul, life ; and for the seat of the senses, af- 
fections, and emotions of the mind ; for the mode of thinking and 
acting ; as the seat of will and purpose ; and for intellect and wis- 
dom ; and metaphor, for the middle part, interior, midst, as, of the 
sea, of heaven," citing passages for each. For "midst of heaven" 
he cites Deut. 4 : 11. The Heb. there is, even to lb, heart, of the 
shmim, heavens, the same word used in Gen. 1:1; and it is always 
in the plural throughout the Heb. Scriptures: The Gr. is, toit 
ouranou, of the heaven, starry heavens, (so defined by Donnegan,) 
in Dent. 4: 11; and to'^\om^ano)/\^ the heaven, starry heavens, in 



252 



THEOLOGY OF THE BIBLE. 



Gen. 1:1; The Lat. is, coelum, defined by Ainsworth, heaven, 
the sky, in both those verses : The Douay is heaven, in both those 
verses : The E. V. in Deut. 4 : 1 1 is, and the mountain burned with 
fire unto the midst of heaven. In Gen. 1 : 1 the E. Y. is, God cre- 
ated the heaven and the earth. The E. Y. gives, sometimes heaven, 
and sometimes the heavens. There is not a place in all Scripture 
where the heavens is not meant. All above the surface of the earth, 
including the atmosphere down to the surface, is uniformly called 
in Scripture, heavens. In Gen. 1:20, fowl (that) may fly in the 
open firmament of heaven. Jer. 7 : 33, the E. Y. is, fowls of heaven. 
In Gen. 1 : 26, 28, 30, the E. Y. is, fowl of the air: Heb., heavens, 
in each. In Gen. 2 : 1, the E. Y. is, the heavens. These latter 
senses given by Ges. for lb are secondary senses in which the word 
is sometimes used in Scripture. And so the Gr. i^suche is first de- 
fined breath. This is its true meaning, its etymological meaning ; 
from psucho, to breathe ; then, disposition, genius, mind, a living 
being, a man, are given, as secondary senses in which psiiche is 
sometimes used. And the Gr. Jcardia is first defined '''heart, as the 
source from which the blood flows, where pulsation is felt." This 
is its true meaning. Then are given for it, courage, cowardice, an- 
ger, joy, grief, mind, soul, reason, understanding, the heart or core 
in plants. These are secondary senses in which the word is some- 
times used. And the Lat. anima is first defined air, breath. This 
is its true meaning. It is then defined, the animal life, the soul, 
wind. These are secondary senses in which the word is sometimes 
used. And the Lat. cor is first defined, the heart, [i. e., the bodily 
organ.] This is its true meaning. It is then defined, " the mind, 
wit, wisdom, judgment, courage, afiection, Synecd., the whole man." 
These are secondary senses in which the word is sometimes used. 
Hence we so often see, as in this v., 2 Mac. 1 : 3, kardia and 
psuche (the Heb. would be lb and en-phsh) used in the same connec- 
tion, and different words given for them in the different versions, 
though they mean the same thing, but are cumulated for emphasis. 
And so, the Lat. spiritus (from spiro, to breathe,) is first defined, 
breathing, aii', wind. This is its true meaning, its etymological 
meaning. It is then defined, life, spirit, soul, mind, or, the affec- 
tions thereof, as ambition, courage, spirit, haughtiness, &c. These 
are secondary meanings, in which the word is sometimes used.] 

2 Mac. 3 : 16 ; G^y., psuche: Lat., Douay, and E. Y., mind. 

2 Mac. 4:14; Gr., So that no longer about the of the altar, or, 
table on which sacrifices are offered, the functions prothuraous, ar- 



THEOLOGY OF THE BIBLE. 



253 



dent, to be the priests : [prothmnos is compounded of y:>ro, from, and 
thumos^ defined, soul, heart, desire, ardor :] The Douay is. Insomuch 
that the priests were not now occupied about the offices of the 
altar: E. Y., That the priests had no courage to serve any more at 
the altar. 

2 Mac. 3:31; Gr., .... to grant life to that [for, him that] in 
last ^9;ic>e, breath, lying : Lat., to him who in last s/:>i/7V?/.5, breath, 
was put : Douay, to grant him his life, who was ready to give up 
the ghost : E. Y., to grant him his life, who lay ready to give up 
the ghost. 

2 Mac. 4 : 34 ; E. Y., gave him his right hand with 

oaths. 

2 Mac. 4 : 37 ; Gr., Therefore Antiochus being sad, or, dii&- 
tYessed,2:>suchich6Sj of breath, [defined by Donnegan, of life, or, soul] : 
Lat., being sad in mind: Douay, was grieved in his mind: E. Y., 
was heartily sorry. 

2 Mac. 4 : 46 ; Gr., Yv'herefore taking Ptolemy to a certain 
colonnade so that anapmxonta^ [from ana^ up and down, and 
pmeho^ to breathe,] recovering breath the king : Lat., and Douay, 
as it were to cool himself : E. Y., as it were to tahe the air. 

2 Mac. 5 : 11 ; Gr., psuche : Lat., Douay, and E. Y., mind. 

2 Mac. 5 : 21 ; Gr., Icardia : Lat., Douay, and E. Y., mind. 

2 Mac. 6 : 19, 20 ; E. Y., But he, choosing rather to die glori- 
ously, than . . . . , came of his own accord to the torment, v. 20, As 
it behooved them to come, that are resolute to stand out against 
such things as are not lawfril for love of life to be tasted. 

2 Mac. 6 : 22 ; E. Y., . . . . , that in so doing he might ba de- 
livered from death. 

2 Mac. 6 : 23 ; [he refused;] E. Y., . . . . ; therefore he answer- 
ed accordingly, and willed them straightways to send him to the 
grave: Gr., 6^5, into, the /^ac?e5 .• Lat., into the infernus, the lying 
below : Douay, into the other icorld. [TheDouay's orthodoxy was 
obliged to dodge here. The Lat. inferniis is the word for which 
the Douay gives hell, (and the E. Y. frequently follows the Douay, 
and gives hell). This man was about to die for the law. The 
Douay therefore, was unwilling to have him say, send me to hell ; 
and so the Douay here gives, for the Lathi infernus, the other 
world !^ 

2 Mac. 6: 30; Gr., But being about by the blows teletttan to 
end, [for, die,] groaning he said : to Jcurios the holy knowledge 
having, evident it is, that being able to be released from the death, 



254 



THEOLOGY OF THE BIBLE, 



[from death J cruel I endure as to the soma, sufferings, being scourg- 
ed ; but as to psuche, breath, [for, mmd, or, heart, courage,] 
cheerfully through, or, by reason of, the of him fear, these I suffer: 
[soma here means the living person ; for a dead body cannot suf- 
fer.] Lat., but according to anima : Douay,But when he was now 
ready to die with the stripes, he groaned, and said : O Lord, who 
hast the holy knowledge, thou knowest manifestly that whereas I 
might be delivered from death, I suffer grevious pains in body : but 
in soul am well content to suffer these things because I fear thee. 
The E. Y. uses with stripes, and, I (now) endure sore pains in body 
by being beaten : but in soul am well content to suffer these things, 
because I fear him. 

2 Mac. 6 : 31; Gr., And this [man] consequently this turn of 
mind, or, character, metellaxen, gave in return, not only to the young 
men, but kai, also, to the most of the nation, the of himself death an 
example of bravery and memory of courage leaving behind. Douay, 
Thus did this man die, leaving not only to the young men, but also to 
the whole nation, the memory of his death for an example of virtue 
and fortitude : E. Y., And thus this man died, leaving his death for 
an example of a noble courage, and a memorial of virtue, not only 
unto young men, but unto all his nation. [This is said of the first 
man that was put to death, v. 19, 20.] 

2 Mac. 7:9; Gr., But in, or, at, latest ^?ioe,breath, being, he [the 
second man] said : [to the king :] thou truly, a perpetrator of a 
heinous crime, (usually a murder, says Donnegan,) out of the pre- 
sent time us to breathe, or, live, taking off; but the of the world 
king us dying for his laws to an eternal resuscitation, resurrection, 
to life anastesei, will cause to stand up, or, will raise up : The Lat., 
in, or, at, the last spiritus, breath : Douay, And when he was at the 
last gasp : E. Y., the same. 

2 Mac. 7: 12; Gr., psuche: Lat., mind: Douay, and E. Y., 
courage. 

2 Mac. 7: 14; E. Y, So when he [the fourth man] was ready 
to die he said thus. It is good, being put to death by men, to look 
for hope from God to be raised up again by him : as for thee, [the 
king,] thou shalt have no resurrection to life. 

2 Mac, Y : 20 ; Gr., .... eupsucMs, well breathed : Lat., with 
good mind: Douay, and E. Y, with a good coarage. 

2 Mac. 7: 21; Gr., de, indeed, each of them she encouraged 
in paternal voice brave, filled with elevation of thought, kai^ yea, 
or, and, the feminine refiection, or, reason, to a manly thumos. soul, 



THEOLOGY OF THE BIBLE. 



255 



ardor, or, resolve, having gathered, saying to them : Lat., Each of 
them she encouraged, in voice, or, accent, paternal, courageously, 
replete with wisdom, et^ even, or, and, to a woman's thought a mas- 
culine mind applying : Douay, And she bravely exhorted every 
one of them in her own language, being filled with wisdom : and 
joining a man's heart to a woman's thought, she said to them : 
E. v.. Yea, she exhorted every one of them in her own language, 
filled with courageous spirits; and stirring up her womanish 
thoughts with a manly stomach, she said unto them. 

2 Mac. 7 : 22 ; Gr., .... I not at all the pneuma^ breath, Jcai^ 
yea, or, and, ten zoen, the life, to you have given : Lat., S2Jiritnm et 
animam etvitam: Douay, breathy nor, soul, nor life : E. V., . . . for 
I neither gave you breath nor life. 

2 Mac. 7 : 23 ; E. Y., But doubtless the Creator will of 

his own mercy give you breath and life again : [This the mother 
said to another son, when he was ready to die by torment :] The 
Gr. is, that, or, the, pneuma, breath, and that, or, the, life : Latin, 
spiritum, breath, and life : Douay, breath and life. 

2 Mac. 7 : 37 ; E. Y., But I, as my brethren, offer up my 
body and life for the law of our fathers : The Greek is, sonia and 
psuche : Lat., corpus and anima : Douay, body and life. 

2 Mac. 9 : 12 ; Gr., and thnetos, mortal, being, not God- 
like proudly to think: E. Y., . . . and that a man that is mortal 
should not proudly think of himself, as if he were God. 

2 Mac. 11 : 7; E. Y., .... that they would jeopard themselves 
to help their brethren : [We have had, jeoparded the psuchas 
of them.] 

2 Mac. 11 : 9 ; Gr., .... and were strengthened in psuchais, 
breaths : [i. e., were encouraged. The same is expressed with ru- 
acA, breath : Lat., spiritits: Douay, and E. Y., spirit: were in- 
spirited, i. e., inbreathed.] Lat., and grew strong in mmc?s .• Douay, 
and took great courage: E. Y., and took heart. 

2 Mac. 14: 18; Gr., eupsuchia, goodness of breath: Latin, 
greatness of mmc?.- Douay, greatness of courage: E. Y., courage- 
ousness. 

2 Mac. 14: 24; Gr., psuchikos, from the breath, soul: 

Lat., ex ammo, from the mi7id: Douay, from heart : E. Y.,from 
his heart. 

2 Mac. 14 : 38 ; Gr., .... Jcai soma kai psuche, both person, or, 
body, and breath [for, life] for, or, in defence of, the religion of the 
Jews having risked with all readiness : Lat., corpusque et animam^ 



256 



THEOLOGY OF THE BIBLE. 



both person, or, body, and anima : Douay, and was ready to ex- 
pose his body and life: E. V., and did boldly jeopard his body and 
life with all A^ehemency for the religion of the Jews. 

2 Mac. 15 : 10 ; Gr., And in the thumois^ souls, hearts, minds, 
or, resolves, having animated, or, encouraged, them : [i. e., made 
them courageous :] Lat., a?iimis, in, or, with, minds courageous : 
Douay, Then after he had e72C02«'«^6(^ them: E. V., And when he 
had stirred up their minds. 

2 Mac. 15 : 17 ; E. Y., to encourage the hearts of the . 

young men: Gr., and^si«c/i6?5, breaths, of young men to restore: 
[i. e., to restore their courage :] Lat., minds: Douay, the hearts. 

2 Mac. 15: 27; Gr., kardia : Lat., cor: Douay and E. V., 
heaii;. 

2 Mac. 15 : 30 ; Gr., . . both in soma and^:»s^^cAe .• Lat., corpus and 
anima: Douay, in body and mind: E. V., both in body andmmd 
l^Psiiche is used ten times in 2 Maccabees, and the E. Y. uses soid 
but once, namely, 6 : 30. In 7 : 22, the Lat. uses anima^ and the 
Douay, soul, for the Gr., z6e. And in this book we have the follow- 
ing compounds psuche, or, psucho : p>sifchik6s, 4 : 37 ; 14 : 24 : 
anajysucho, 4 : 43 : eupsuchos, 7 : 20 : eiipsuchia, 14: 18. 

For my purpose it is not material whether the Books called 
Apocryphal should have been admitted into the canon or not. The 
writers of them were learned Hebrews, who had in their hands the 
Books of Scripture so admitted, which were the holy Scriptures to 
them as they were afterwards to the New Testament writers. (See 
1 Maccab. 12 : 9, given in its place.) They w^ere masters of the 
language, of its idioms, phrases, and highly figurative and meta- 
phorical modes of expression ; as is apparent from their writings. 
As to time, they intervened Malachi and the ISTew Testament 
Avriters. And as to the senses in which they used the Scripture 
words we are examining, they are in perfect accord with the Books 
of Scripture they had in their hands ; as they are, also, in the 
system they develop in reference to the destiny of man. 

These books were written long after the Pagan notions of 
shades, manes, Tartarus, and Elysium obtained ; and instead of giv- 
ing any countenance to them, prove their utter falseness, (as do the 
preceding Scriptures). And yet Bishop Hobart has the boldness 
strongly to intimate, p. 88 of his Dissertation, that the Pagans bor- 
rowed those notions from the Hebrews.] 



THEOLOGY OF THE BIBLE. 



257 



NEW TESTAMENT. 



Mat. 2 : 20; Gr., . . . for are dead those seeking the psuche of 
the young child: Lat., animam: Rheims, that sought the life of 
the child : Ital., sought the life of the young child : E. V., which 
sought the life of the young child. [The Rheims Roman Catholic 
version of the New Testament was published at Rheims, A. D. 
1582, about thirty years before our E. Y. was published. It is now 
published with the Douay version of the Old Testament, in one 
volume.] 

Mat. 6 : 25 ; Gr., ... be not anxious about the psuche of you, 
what ye may eat, and what ye may drink : nor about the soma^ 
body [for the whole living person] of you, what ye may dress in : 
is not the psuche more than the food, [more than food ; the Greek 
article is not to be rendered in English when it is used before a 
noun used in an abstract sense ;] and the soma than the dress? 
[than dress.] The Lat. uses its word anima for each psuche in the 
verse: The Rheims uses Vfe for each anima: Q^y.^ psuche: The 
Ital. uses life in both places : And so does the E. Y. 

Mat. 6 : 31 ; E. Y., Therefore take no thought, saying. What 
shall we eat ? or. What shall we drink ? or, Wherewithal shall we 
be clothed ? [literal language, equivalent to that used in v. 25.] 

Mat. 10 : 28 ; Gr., . . . fear not from those apoTcteinonton to 
soma^ but the psuche not being able apoJcteinai : but fear rather 
that [him that] being able kai, both, the psuche Icai, and, the soma 
apolesai en geenne. The verb apoJcteino^ of which apoTcteinonton is 
the participle, and apoMeinai the infinitive, is defined by the He- 
derici Lexicon, interficio^ defined by Ainsworth, to kill, put to 
death, destroy, consume, occido^ defined by Ainsworth, to be ex- 
tinguished, to die, to be slain, to perish, to be lost, to be wasted, 
and perimo^ defined by Ainsworth, to take away wholly, destroy, 
ruin, deface, to kill, slay. Apoltteino is defined by the Lex. of Schre- 
velius, occido, aboleo ; aholeo is defined by Ainsworth, to abrogate, 
annul, abolish. Groves's Lex. defines apoJcteino^ to kill, destroy, 
abolish, ruin. Donnegan's Lex. defines apoJcteino, to kill, torture, 
torment, render miserable, or, wretched, to destroy, condemn to 
17 



258 



THEOLOGY OF THE BIBLE. 



death. ApoUumi, of which apolesai (the other verb used in the 
verse,) is the infinitive, is defined by the Hederici Lex., jt?er(^o, vas- 
to, pereo, intereo, disperdo, to abolish, to waste, to cause to be lost, 
to perish, to be annihilated : the reader has already had the mean- 
ing of the last three of these verbs. Schrevelius defines apollumi 
by the Lat. verbs «5o^eo, ^ereo, (see them above.) Groves 

defines apollum% to abolish, destroy, to be lost, to perish. Donne- 
gan defines apollumi^ to destroy totally, to be lost, to perish. The 
reader perceives, that apolesai^ applied in the verse to both the 
psiiche and the soma^ is a much stronger word to express utter ex- 
tinction than the verb apoMeino^ applied in the verse to the soma. 
If, among the definitions of apoktemo^ we take kill^ then the Gr. 
of Mat. 10: 28 will be, . . . fear not from those killing the soma, 
[i. e., the living person, for the body without psuche, breath, life, 
cannot be killed,] but the psuche^ breath, life, \_psuche is here used 
Jcaf exochen^ by way of eminence, for breath, life, from the dead] 
not being able to kill ; but fear rather that [him that] being able 
both the psuche and the S07na [i. e., the entire being] to abolish, 
waste, destroy totally, cause to be lost, to j)erish, be annihilated, in 
geenna: [i. e., so that one so utterly abolished, destroyed, perished, 
annihilated, shall have no resurrection from the dead. Any one 
Avho comes to understand, (and the reader of the foregoing pages 
begins to understand,) that they who die in their sins will not be 
children of the resurrection, will see that this is the sense of the 
verse, whether we render apoJcteino^ (the first verb in the verse,) 
kill, or render it, torture, torment, render miserable, or, wretched. 
If we take apokteino in the verse to mean torture, torment, render 
miserable, or, wretched, then the verse will be, . . . fear not from 
those torturing, or, tormentmg, &c., the soma, [the living person,] 
but psuche, [requiring, in such connection, one of the secondary 
meanings, mind, or, heart, each of which is so often given for psuche 
as the reader has seen,] mind, or, heart, not being able to torture, 
or, torment, &c. ; but fear rather him that being able both the 
psuche and the soma, [i. e., the entire being] to abolish, &c., [as 
above,] in geenna. The Lat. of Mat. 10 : 28 is, And fear not them 
who occidunt [from occido, see it defined before] the corpus, the 
body, by Synecd., the whole man, says Ainsworth, but animam not 
are able occidere / [from the same verb occido y] but rather fear 
him who his able et, both, animam et, and, corpus per dere, to abol- 
ish, waste, throw away, destroy, in gehemia: Ital., And fear not 
from them that uccidono, kill, the body, but not are able uccider, to 



THEOLOGY OF THE BIBLE. 



259 



kill tlie anima ; but fear more immediately, him that is able to 
cause perire^ to perish, be cast away, the anima and the body in 
the geenna: Rheims, And fear ye not them that kill the body, and 
are not able to kill the soul : but rather fear him that can destroy 
both soul and body into hell : E. V., And fear not them which kill 
the body, but are not able to kill the soul : but rather fear him 
which is able to destroy both soul and body in hell. 

[Meeting here the Gr. word geenna in connection with its word 
psucMy the reader will allow me to make some remarks, and cite 
some Scripture passages, in reference to geenna / anticipating in 
part what belongs to the E. V. word hell ; that being the Rheims 
and E. Y. word wherever geenna occurs in the New Testament. 
The second e in geenna has the rough spiritus^ rough breathing, and 
is sounded he gehenna. It is the Greek for the two Hebrew words 
gia^ valley, and hnm^ Henem, valley of Henem. 6^^a, in connection 
with other words is also written gi. In Josh. 15 : 8, the Hebrew is 
first written gi hn hnm^ valley of son of Henem, and afterwards in 
the same verse it is written, in short, gi hnm^ valley of Henem. 
The power of the Heb. % called by souie Grammarians Yod, and 
by others, Jod, is given as i or ee, as used in the University of St. 
Andrew's, Scotland ; so says J. P. Wilson, D. D,, in the Hebrew 
alphabet given by him. So that the first of these Heb. words, 
written in Gr. letters, and in our letters, is gee. The Gr. puts the 
two words in one, and two es thus coming together, one e is struck 
out in the Gr. and the Gr. writes geenna^ gehenna. The Septuagint, 
the Greek of the Old Testament, in both those places in Josh. 15 : 
8, gives pharanx, the Gr. word for valley ; giving, first, into pha- 
ragga (accusative of pharanx) 'Ennom, valley of Hennom, and next, 
over against pharaggos (genitive of pharanx) 'Ennom, valley of 
Hennom : The Lat. in that verse gives, first, valley of son of En- 
nom, and next, Geennom^ (the two Heb. words put in one,) for the 
same valley : The Douay of that verse gives, first, the valley of the 
son of Ennom, and next, Geennom^ used by the Lat : The Ital. gives, 
first, the valley of the sons of Hinnom, and next, the valley of Hin- 
nom : E. V., the same, with son, instead of sons. Here we have 
the Romish Lat., and Douay versions giving Geennom^ in one 
word, where the Gr. gives, valley of Hennom, and the Ital. and E. Y. 
giv^e, the valley of Hinnom. Our Orthodox Editors give in the 
margin a note to the E. Y. words, the valley of Hinnom, in Josh. 
15 : 8, thus, "Memorable for the worship of the idol Molech with 
human sacrifice ; and as having given occasion to the i^ew Testa- 



260 



THEOLOGY OF THE BIBLE. 



ment name for the place of future punislinient, Gehenna!''' Thus 
early m the Bible do our Orthodox Editors say to the readers of 
their note, that Gehenna in the New Testament is a name, and a 
name for Orthodoxy's place of future punishment. But the Rheims 
version, and James's Orthodox Ecclesiastics, have not ventured 
once to use the word gehenna in their version of the New Testa- 
ment. It was so plain that the Gr. geenna^ Lat., gehenna^ Ital., 
geenna^ of the New Testament was the valley of Hinnom of the 
Old Testament, that they entirely avoided the use of the word 
gehennOj. The Greek geenna^ occurs seven times in Mat., namely, 
ch. 5 : 22, 29, 80 ; 10: 28; 18: 9; 23: 15, 33; three times in 
Mark, namely, ch. 9 : 43, 45, 47 ; and once in Luke, namely, Luke 
*12 : 5 ; and my Greek copy of the New Testament has geenna in 
James 3 : 6, which may be a mistake for genea, generation, or, pro- 
creation ; the Vatican Manuscript, and several more ancient manu- 
scripts, giving there genna for genea, as a late able writer informs 
us. Li all these places my Lat. copy has gehenna ; and my Ital. 
copy, geenna. But in every one of them the Rheims version has 
hell^ the same word it so often gives for the Gr. hades ; and in 
every one of them the E. V., has hell^ the word it sometimes gives 
for hades^ at other times giving grave for hades. In James 3 : 6 the 
Gr. is Jcai^ yea, the tongue joi^r, a fire, ho kos7nos, that institution, 
constitution, or, world, of the iniquity ; [of iniquity ;] thus the 
tongue is constituted among the members of us, which befouling 
the entire soma, man, and making hot ton trochon, the ball, of the 
generation, [the ball of generation,] and being made hot by the 
geenna. [This is the word in my copy ; but it would seem that the 
valley of Hinnom (the Rheims and E. V., here give helt) cannot be 
meant here. The Gr. of James 3 : 3 is, If any one in speech (for 
tongue) slip not, this a perfect man, able to govern by a bridle 
hai, even, the entire soma, man : Rheims, with a bridle to lead 
about the whole body : E. Y., to bridle the whole body.] By sub- 
stituting genea, the last clause of the verse is, and being made hot 
by the generation, or, procreation, (by generation, or, procreation) : 
The Rheims of James 3 : 6 is, And the tongue a fire, a world of in- 
iquity. The tongue is placed among our members, which defileth 
the whole body, and inflameth the wheel of our nativity, being set 
on fire by hell : [What can be meant by, the wheel of our nativi- 
ty ?] The E. V. of James 3 : 6 is. And the tongue (is) a fire, a 
world of iniquity : so is the tongue among our members, that it de- 
fileth the whole body, and setteth on fire the course of nature ; and 



THEOLOGY OF THE BIBLE. 



261 



it is set on fire of hell. [What is meant here by, the course of na- 
ture ? The Rheims, the wheel of our nativity, and the E. V., the 
course of nature, may help some to understand what is meant by 
making hot the ball of generation, and being made hot by genera- 
tion, or, procreation. In 2 Kings 23 : 10, the Heb. is. And he 
(King Josiah) declared unclean, or, made polluted, that tpht (E. V. 
Tophet) which in gi hn hnm^ valley of son of Henem, so that not 
should cause to perish, or, die, aish^ a man (i. e., any man) son or 
daughter of him 5, in, or, by, fire, unto, mlk^ (E.V., Molech,) i. e., 
that no man should sacrifice his son or daughter unto Molech. Sa- 
crifices were made by fire ; a burnt ofi*ering is here meant : The 
Gr. is. And he profaned ton^ that, Tophet ton^ which, in pharaggi 
Ulou 'Ennom, in valley of son of Hennom : Lat., He contaminated, 
or, disgraced, also, Tophet, which is in valley of son of Ennom, that 
no man should devote, or, consecrate, his son or daughter ^er, by, 
fire, or, the fire, of Moloch : Douay, And he defiled Topheth, which 
is in the valley of the son of Ennom : that no man should conse- 
crate there his son or his daughter through fire to Moloch : Ital., 
He contaminated, or, defiled, also Tofet, which (was) in the valley 
of the sons of Hinnom ; that nobody there should make to pass, or, 
die, more his son, or his daughter, ^er, by, through, or, in, the fire, 
or, in fire, to Molec : See E. V. 

In Jer. 7:31, the Heb. is. And they (the children of Judah, v. 30,) 
have built the high place's of that ^pA^, tephet, which in gia hn hnm^ 
valley of son of Henem, for to consume, or, burn, sons of them and 
daughters of them, 5, in, or, by, fire; v. 32 ; Heb., Therefore, behold, 
days come, saith Jehovah, that, it shall not be called more that 
tpht and, or, or, valley of son of Henem, but that valley of killing, 
w, and, or, so that, or, for, they shall bury in tpht because not a 
place : Gr., by reason of the not to be a place : Lat., because there 
not be a place : Douay, because there is no place : Ital., fin che^ (I 
think it is, because) not (shall remain) more place : E. V., till there 
be no place, v. 33 ; Heb., w, yea, or, and, shall be, corpses of this 
people [of Judah] for fowls of these heavens, and for beasts of this 
earth : E. Y., And the carcases of this people shall be meat for the 
fowls of the heaven, &c. The word bury, in v. 32, is used in an 
ironical sense, as v. 33 shows : their burial shall be, the being cast 
into the valley of Henem to be food for the birds and beasts. 

Jer. 19 : 2, 5, 6 ; E. Y., valley of son of Hinnom. It was a val- 
ley, says Ges., and so say others, to the south and east of Jerusalem, 
well known [to the Jews] from the human sacrifices there ofiered 



262 



THEOLOGY OF THE BIBLE. 



to Moloch, citing 2 Kings 23 : 10 ; Jer. 7:31; also called Tophet ; 
and, by way of eminence, he gia^ that valley, citing Jer. 2 : 23. 
For tpht^ E. v., Tophet, Ges. gives, place of burning the dead; and 
for tphte, E. Y., Tophet, he gives, place of burning, place of burning 
and burying dead bodies, citing Isai. 30 : 33. * 

This place Avas familiar to the Jews, to whom Jesus used the 
word gehenna^ not only as the place where human sacrifices were 
at one time offered ; but also as the place of punishing with death 
" the crime of end ; " death being the last degree of punishment. 
And again, the Jews so esteemed a burial, and considered it such 
infamy not to have burial, that Solomon says, if a man " have no 
burial, an untimely birth is better than he." What stronger figure 
for utter extinction, as a finality, could have been used to the Jews 
than the valley of Hinnom? But Orthodoxy would have the 
E. Y. word destroy both soul and body in the valley of Hinnom, 
Douay, and E. Y., in hell, to mean, first, that God will keep alive 
what Orthodoxy calls the soul, in what it calls hell, till the resur- 
rection, which Orthodoxy says will be of the wicked also, and after 
that will keep alive both the Orthodox soul and the body, and sub- 
ject them to an eternity of misery. What a perversion of the word 
destroy ! And what blasphemy by such perversion ! All the 
places where the word gehenna occurs in the Greek will be given 
under the word hell. Luke, in ch. 12 : 4, 5, the corresponding 
verses, does not use the word joswcAe at all. He gives, v. 4, Fear 
not from those apokteinonton to soma, kai, and, or, but, after 
these not having more what to do : v. 5, . . : fear ton, that, after the 
apohteinai, authority having to throw to, or, upon, the geenna : [i. e., 
to cause to be lost, destroyed totally, abolished, annihilated, wast- 
ed, thrown away. In that verse, also, the Lat. has gehenna ; and 
the Ital., geenna y Rheims, and E. Y., hell, the same word they so often 
give for the Greek word hades. This valley, we are told, " was 
made the scene of the most disgusting forms of animal decompo- 
sition, and that the bodies of dead beasts, and of executed crimin'als, 
were cast into it, to fester and rot, and be utterly consumed." The 
Heb. gi hn hmn, or gi hnm, is not used in either of the books called 
Apocryphal ; nor is the Gr., or Lat., gehenna.'\ 

Mat. 10 : 39 ; Gr., Who finding ihQ psuche of him shall lo ' : 
kai^ but, who having lost the psuche of him on account of me, or, 
for my sake, shall find it : [See Habak. 2 : 4, before given :] Latin, 
Who findeth his anima, shall lose it, and vv^ho shall have lost his 
ani7na by reason of me, or, for my sake, shall find it : [This verse 



THEOLOaY OF THE BIBLE. 263 

and verse 28 are examples of the Christ's mode of speaking :] The 
Rheims, the Ital., and the E. V., give, his life^ in both places in this 
verse. 

Mat. 11 : 29 ; Gr., Take the yoke of me upon you, . . . , and ye 
shall find repose to the psuchais^ breaths, of you : [i. e., to your 
minds, or, hearts, or feelings, or, to yourselves : The yoke of me 
means, the yoke which their confessing him would put upon 
them:] Latin, and ye shall find repose, or, quiet, to your animas : 
Ital., and ye shall find repose to your anime : Rheims, Take my 
yoke upon you . . . . , and you shall find rest to your souls : E. V., 
the same. 

Mat. 12 : 18 ; Gr., Lo, that son of me, whom ere^^sa, I have taken 
for myself, or adopted, chosen, elected : that dearly beloved of me, 
in whom is contented the psuche, breath, [for mind, desire, heart, 
or, feelings,] of me: I will put the pneuma, breath, of me [i. e., 
the breath of holiness, the holy spirit, holy ghost,] in him ; and 
Jcrisin, discrimination, or, decision, judgment, to the nations, or, 
gentiles, apaggelei, he shall angel, or, announce: The Latin has 
ayiima for psueke, and spiritus for pneuma : Ital., Behold, the my 
servant, whom I have elected ; the my beloved in whom my anima 
hath taken its pleasure ; I will put my spirito upon him, and he 
shall announce, or, declare, giudicio^ judgment, reason, to the 
nations : Rheims, Behold my servant whom I have chosen, my be- 
loved in whom my soul hath been well pleased. I will put my 
spirit upon him, and he shall shew judgment to the gentiles : See 
E. Y. 

Mat. 16 : 25 ; Gr., For whoever may will t\iQ psuche of him to 
save from death, shall lose it ; but whoever may lose th.Q psuche of 
him on account of me, shall find it : The Lat. has anima for each 
psuche : Ital., For who shall have willed to save his life shall lose 
it ; but who shall have lost his life for love of me, shall find it : 
Rheims, For he that will save his life^ shall lose it : and he that 
shall lose his life for my sake shall find it. See E. V., it gives his 
life^ in both places. 

Mat. 16: 26; Gr. gar^ Then, or, so, what is profited anthropos, 
a man, [The Greek has not the indefinite article ; and the rule 
given in the Greek Grammars is, that when a Greek noun is used 
Avithout the Greek article, our indefinite article, a, is to be supplied. 
The E. Y. pays no attention to this rule ; nor to the rule, that when 
the Gr. article, the definite article, the only article it has, is used 
before a noun used in an abstract sense, it is not to be rendered in \ 



264: 



THEOLOGY OF THE BIBLE. 



English. The omission of the indefinite article, a, an ; and the 
giving our definite article, the, where it ought not to be given, in 
the E. v., often makes sad work in our version, as we shall see.] 
if the world entire he gain, but the psuche of him lose? [i. e., but 
lose himself / see Luke 9 : 25.] or what shall give anthropos^ a 
man, antallagma, an exchange, of the psuche of him ? The Lat. has 
anima for each psiiche in the verse : Rheims, For what doth it pro- 
fit a man, if he gain the whole world, and sufier the loss of his own 
soul f Or what exchange shall a man give for his soul ? ItaL, For, 
what profiteth it to the man, if he gain all the world, and cause loss 
of his anima f or, what shall give the man in exchange of his 
anima: E.Y., . . . and lose his own soul? ... in exchange for his 
soul? [The Greek and the Lat. have the same words, ^swcAe, Latin, 
anima^ in this verse as in v. 25. The Rheims gives, for them, in v. 
25, life / and for the same words in v. 26 gives soul: The Ital. gives, 
life in v. 25, and anima in v. 26 : And the E. V. gives, life in v. 25, 
and soul in v. 26.] 

Mat. 19 : 19 ; Gr., . . . thou shalt love the neighbor of thee as 
thyself. [We have, elsewhere, as the psuche of thee.] 

Mat. 20 : 28 ; Gr., Just as Ao, that, or, the, son toii ayithropoyi^ 
of the man, [of man, without our article,] not came to be served, 
but to serve, kai^ even, to give the psuche of him lutron, a price 
paid for ransom, anti^ for, in exchange for, many : Lat. ... to give 
his anima a redemption, or, ransoming, for many : Ital., So as the 
son of the man [of man] not is come [for, not came] to be served, 
but to serve, and to give his anima for price of riscatto^ redemp- 
tion, or, ransom, for many : Rheims, Even as the son of man is not 
come to be ministered unto, but to minister, and to give his life a 
redemption for many : See E. V., ... and to give his life a ransom 
for many. [Why did not the Rheims, and the E. Y., give soul here ? 
The Greek is, psuche ; the Latin, anima ; and the Italian, anima. 

Mat. 21 : 18 ; E. V., ... he hungered. [We have had, hungry 
psuche.^^ 

Mat. 22 : 37 ; Gr., But, or, however, Jesus said to him : Thou 
shalt love Lord the God of thee with all tlie Jcardia of thee, kai^ 
and, or, yea, with all tho, psuche of thee, kai^ yea, or, and, with all 
the dianoia^ thought, mind, faculty of thinking, of thee : Lat., Thou 
shalt love . . . out of all thy cor, et^ even, or, and, in all thy anima^ 
et^ even, or, and, in all thy mente^ thought, affection, heart, mind : 
Ital., Love the Lord thy God, with all thy cuore^ e with all thy ani- 
ma, e, with all thy mente : Rheims, Thou shalt love the Lord thy God 



THEOLOGY OF THE BIBLE. 



265 



mth thy whole heart, and Avith thy whole soul^ and with thy whole 
mind. See E. Y., [And see Dent. 4 : 29, before given, and remarks 
there as to these cumulated words. And, further to shew that the 
Gr. word kardia, E. Y., hearty expresses all that is expressed by 
these cumulated words, except emphasis, I refer the reader to Acts 
8: 36, 37, 38; Gr., . . . and said the eunuch: Lo, water: What 
hindereth me to be baptized ? v. 37, Said but Philip : If thou be- 
lievest, e^, out of, or, from, all the kardia^ exesti?!^ it is allowable, 
or, lawful, or, it is permitted : Answering but, he said : I believe 
that son of God to be, that Jesus Christ, v. 38, . . . and he (Philip) 
baptized Mm. The Ital. is, v. 37, ... . If thou believest with all 
the ciiore, it is lawful : Lat., If thou believest out of all the cor, it is 
lawful : Rheims, And Philip said : If thou believest with all thy 
hearty thou mayest. And he answering said : I believe that Jesus 
Christ is the son of God : E. Y., the same. Philip uses but the one 
word, kardia?^ 

Mat. 23 : 12 ; Gr., Whoever but shall lift up, or, exalt, himself, 
shall be humbled : and whoever shall humble himself, shall be lifted, 
up, or, exalted. [We have had the psuche of a man exalted ; and 
humbled.] 

Mat. 23: 18; E. Y., And whosoever shall swear, &c. [We 
have had a psuche swearing.] 

Mat. 24 : 22 ; Gr., And unless should be shortened those days, 
not would be saved from death any flesh : [flesJi here, as in the Old 
Testament, is used for, breathing, living, creature ; equivalent to the 
Heb. en-phsh^ Gi',^ psuche. We have had, en-phsh^ Gr., psuche., saved, 
and not saved.] 

Mat. 24 : 45 ; E. Y., ... to give them meat in due season ? [We 
have had, meat for the^swcAe.] 

Mat 25 : 35 ; E. Y., For I was an hungered, ... I was thirsty. 

Mat. 26: 37; Gr., . . . he began lupeisthai, to be distressed, af- 
flicted, perturbed, and to be dejected. [We have had the same 
said oi psuche.'] 

Mat. 26 : 38 ; Gr., Then said he to them : Perilupos, [compound- 
ed from peri and lupeo, the verb used in the preceding verse,] 
deeply afflicted and dejected is the psuche., breath, of me even to 
death : [i. e., I am deeply afflicted, &c. Read v. 37.] Lat., Heavy, or, 
sorrowful, or, bitter, is my anima even to death : Ital., My anima is 
usurped, or, possessed, of, or, by, heaviness even to death : Rheims, 
My soul is sorrowful, even unto death : E. Y., My soul is exceeding 
sorrowful, even unto death. [Sadness, sorrow, aflects the breath.] 



266 



THEOLOGY OF THE BIBLE. 



Mat. 27 : 4; Gr., Saying: I have sinned, delivering a blood 
guiltless : [A blood is put, by Synecd. for the wbole living person ; 
and is equivalent to a psuche, a breath ; and to a sarx^ a flesh, and 
to a soma, sl body ; each being used, by the same figure, for a cor- 
poreal breathing, living, person; a part for the whole.] Latin, 

delivering up a blood just : Ital., I have sinned, betraying 

the blood innocent : Rheims, . . . . , in betraying innocent blood : 
E. v., ... in that I have betrayed the innocent blood. 

Mat. 27 : 24 ; Gr., . . . guiltless am I from the blood of this just: 
[blood is here put for life, and is equivalent to psttche.] Lat., Inno- 
cent I am from the blood of this just : Ital., I am innocent of the 
blood of this just : Rheims, I am innocent of the blood of this just 
man : E. V., I am innocent of the blood of this just person. 

Mat. 27 : 58 ; Gr., This [man, understood] going to Pilate, asked 
the soma, dead body, of Jesus. Then Pilate ordered to be given 
back the soma. 

Mat. 27 : 59 ; Gr., And taking the soma Joseph, he inwrapped 
it in fine linen clean. 

Mat. 28 : 6 ; Gr., Not is lie here : egerthe [1st Aorist passive of 
egeiTo^ he was raised, gar indeed, or, for, Jcathos, just as, or, accord- 
ing as, he said : come here, see the place where was laid the kurios, 
master. [This shews, that ^oma, in 27 : 58 and 59, is equivalent 
to, the master.] 

Mat. 28 : 13 ; Gr., Saying: Say ye, that the disciples of him, of 
night coming, stole him, we sleeping. 

[In Matthew, the Greek hsispstcche in sixteen places, and in each 
of these sixteen places the Latin gives anima, for the G^Yeok psuche. 
In eight of them the Rheims gives life, and the E. Y. gives life : 
and in one of these eight the Ital., also, has anima, (Graglia, soiil^ 
Rheims, and the E. V., life. It thus appears, beyond cavil, that 
the Gr.psuehe, liat., anima, Ital., amma, means, breath; for which 
life is so often given, not as a synonym, but as an equivalent ; to 
breathe being to live / and to live being to breathe. 

Long since writing the above, and but a few evenings ago, I 
met in a late work of Professor Draper one of the solutions which 
Greek philosophy gave of what he says was its second problem, 
namely. What is the soul ? Many solutions were attempted, says 
he, one, that it was material, as, air, fire, or the like. Another, 
that it was immaterial. Another, that it was a part of God : that 
it had a past eternity, as well as a future immortality : agreeing in 
this, says he, with the philosophy of the Hindoos, who also held it 



THEOLOGY OF THE BIBLE. 



267 



to be migratory from body to body. And one of its solutions by 
Greek philosophy, the Professor gives thus, " To breathe is to live ; 
then the breath is the life. If we cease to breathe we die. Man 
only becomes a living soul when the breath of life enters his nos- 
trils ; he is a senseless and impassive form when the last breath is 
expired." To a thinking mind unbiassed by theory or by educa- 
tion, the received notion of the existence of what Orthodoxy calls 
the soul, the spirit, out of and without the body, is, in the very 
nature of things, of all absurdities the sheerest. It is gratifying to 
know, that even in superstitious Greece there were minds which 
could see the absurdity of such a notion, and could reach the true 
idea. And the reader of these pages perceives, that this last solu- 
tion by Greek philosophy is beyond cavil the answer which Scrip- 
ture gives to the question. I am afraid that the Professor, either 
from not giving his own mind fair and full play on the subject, or 
from a want of knowledge of the true Scripture, or both, has not 
accepted this last solution of the question.] 



MARK. 

Mark 3:4; Gr., ... Is it lawful . . . psuchln to save, or to kill ? 
Lat., animam: Ital., perso7i : Rheims, life: E. V., life. 

Mark 4 : 38 ; Gr., .... didaskale^ teacher, preceptor, is it not a 
concern to thee that apollumetha^ we be lost, destroyed totally, per- 
ish ? Lat., magister^ master, tutor, not to thee pertaineth, that peri- 
mus [from pereo] we be annihilated, cut off, perish ? Rheims, Master, 
doth it not concern thee that we perish ? Ital., Master, not carest 
thou that we perish ? E. Y., Master, carest thou not that we perish? 
[We have had the same several words used of en-phsh, Douay, and 
E. Y., so often, soul.^ 

Mark 5 : 23 ; E. Y., . . . and she shall live. [We have had, the 
Ijsuche of thee shall live.] 

Mark 6 : 36 ; E. Y, . . . and buy for themselves bread. 

Mark 6 : 42 ; E. Y., And they did all eat, and were filled. 

Mark Y : 6 ; Gr., . . . but the Jcardia of them far is kept off, or, 
removed, from me. 

Mark 7 : 10 ; Gr., . . . in death let him be ended. [We had in 
the Old Testament Gr., ended j9swc/ie.] 



268 



THEOLOGY OF THE BIBLE. 



Mark 7 : 15 ; Gr., . . . defile him, . . . defile the man. [We have 
had, psuche of him defiled.] 

Mark 8 : 3 ; E. Y., ... if I send them away fasting, they will 
faint by the way: [We have had, psuche fasting, and psuche 
fainting.] 

Mark 8 : 35 ; Gr., For whoever may will the psuche of him to 
save from death, shall lose it ; but whoever may lose the psuche of 
him on account of me and of the euaggelion, good angeling, good 
tidings, this, or, he, shall save from death, bring back safe from 
death, it ; [Our word angel is the Gr. word aggelos, a messenger, a 
person by whom news is conveyed.] The Lat. has his anima, twice, 
in the verse : Ital., For, whoever shall have willed, or, desired, to 
save his life, it shall lose ; but who shall have lost his life, through 
love of me, and of the evangelio, [the Greek word euaggelion ; the 
V is used for the Greek %l, in the Ital., and in the English.] he it 
shall save : Rheims, For whosoever will save his life, shall lose 
it ; and whosoever shall lose his life for my sake and the gospel 
shall save it. E. Y., the same. [The meaning of " whoever may 
will the psuche of him to save " is, whoever prefers saving his 
psuche rather than to expose it to death on account of me and the 
good tidings, the gospel.] 

Mark 8 : 36 ; Gr., For what shall it profit anthropon, a man, if 
he gain the world entire, and lose the psuche of him ? [i. e., and lose 
hinuelf as it is expressed in Luke, or, his life, the word given for 
psuche in v. 35 by the Ital., the Rheims, and the E. Y.] The Lat. 
has anima in this verse, for the Gr. psuche : Ital., .... and cause 
loss of his anima f Rheims, . . . and suffer the loss of his soul? 
E.Y., . . . and lose his own soul? [The Gr., and the Lat., have the 
same words, psuche, Lat., anima, in both these verses, 35, and 36. 
They mean, of course, the same m both verses ; and the Rheims, 
Ital., and E. Y., life in verse 35, means the same as their word soul 
in V. 36.] 

Mark 8:37; Gr., Or what shall give, anthropos, a man, antal- 
lagma, an exchange, of the ^^si^cAe of him ? Lat., Or what shall give 
homo, a man, of commutation for his anima f Ital., Or, what shall 
give the man in exchange of his anima f Rheims, Or what shall 
a man give in exchange for his soul? E. Y., Or what shall a man 
give in exchange for his soul? (Margin, i. e.,in order to get it back. 
Editors.) [Just so, Messrs. Editors ; in order to receive breath, life, 
again by being raised to life from among dead. But these editors 
mean, no doubt, something different from this ; for they are of the Or- 



THEOLOGY OF THE BIBLE. 



269 



thodox school. What their meaning, consistent with Orthodoxy, can 
be, I am at a loss to know. For according to Orthodoxy, and its 
dogma, the immortal soul, that Orthodox entity is to come back from 
the Orthodox hell, or, the Orthodox heaven, and enter into the bod- 
ies they used to inhabit (Orthodoxy makes no provision for breath 
to be given to the bodies,) and take them along back to that 
hell, or, heaven; the same places, according to Presbyterianism, 
where the Orthodox souls went to on leaving their bodies ; but ac- 
cording to episcopacy, as expounded by Bishop Hobart and other 
Bishops, (See before, Ps. 16 : 10, and more hereafter,) not to the 
same place, but to another place, Avhich those Bishops call the final 
hell ; the souls of episcopacy, as so expounded, having all, good and 
bad, gone to, and been in, between the time when they left their 
bodies and the resurrection, a place which those Bishops call an in- 
termediate place. But what can these editors mean by " in order 
to get it (E. y., his soul) back ? " The best gaess I can make as to 
their meaning is, that they adopt Scott's notion, in his note to Gen. 
2 : 7, namely, that the man was made alive before his Orthodox soul 
was put into him ; and, of course, his Orthodox soul might leave 
him and he remain alive : and, therefore, these editors might think 
that it could leave him while he was living here ; but that he might 
get it back before he died. I cannot imagine what other meaning 
the note can have. For, according to Orthodoxy all, good and bad, 
are to have what Orthodoxy calls their souls given back, or, rather, 
thrust upon them, at the resurrection, as Orthodoxy understands 
resurrection, without giving anything in exchange for it.] 

Mark 10 : 17 : Gr., Teacher, or, preceptor, good, what shall I do 
in order that zoen, a breath, or, life, eternal I may receive as a por- 
tion ? Lat., that vitam, a life, eternal I may receive ? Ital, Master, 
or. Teacher, what shall I do for to inherit the life eternal ? [The 
Gr. has no indefinite article, and therefore it is to be supplied in 
English, according to the rule before given. The Latin has no 
article at all, and therefore one of our articles, a, or, the, is to be 
supplied, as the sense requires.] The Rheims of the verse is. Good 
master, what shall I do that I may receive life everlasting ? [Neces- 
sarily meaning a, or, the, life everlasting ; because, if, as Orthodoxy 
says, everybody, i. e., every what Orthodoxy calls soicl, has now life 
everlasting, no one can at any time, now or hereafter, receive it ; 
and no one need ask how he may receive it.] The E. Y., Good 
master, what shall I do that I may inherit eternal life. [Following 
the Douay, in not giving either article. Does the reader desire to 



270 



THEOLOGY OF THE BIBLE. 



know how Orthodoxy attempts to reconcile the E. Y. language 
" that I may inherit eternal life," and other similar language in the 
E. v., with the Orthodox tenet that we now all have eternal life, 
i. e., as Orthodoxy says, immortal souls ? I'll tell him. Orthodoxy 
says, eternal life means, eternal life in the Orthodox heaven ; and 
that eternal death means, eternal life in the Orthodox hell !] 

Mark 10 : 30 ; Gr., .... and in that aion^ time, or, eternity, to 
come zoen^ a breath, or, a life, eternal : Lat., and in seculo^ the age, 
that shall be vitam^ a life, eternal : Ital., and in the secolo, age, to 
come the life eternal : Rheims, and in the world to come life ever- 
lasting : E. Y., and in the world to come eternal life : [The Scrip- 
ture, throughout, teaches plai)ily that this life is to end ; and the 
Greek, " a life eternal " promises to those who die in Christ, a life 
differing from this in that it will never end. King James's transla- 
tors, who follow the Ital. so much, chose not to render the Ital. 
article in this and the last verse ; but to follow the Kheims.] 

Mark 10 : 45 ; Gr., .... and to give the psuche of him lutron, a 
ransom, for many : Lat., his anima redemptionem^ a redemption, or, 
a ransoming, for many : Ital., and to give his anima for price of 
ransom for many : Hheims, and to give his life a redemption for 
many : E. Y., and to give his life a ransom for many. [Why did not 
the Rheims, and E. Y., give soul here ? And in this verse the 
Rheims, and the E. Y., give the article «, a ransom, for the Greek 
noun lutron^ Lat., anima. Why decline to give ff, a life, for the 
Gr. noun zoe^ Lat., anima^ in verses 7, and 30 ?] 

Mark 11 : 12 ; E. Y., . . he was hungry. 11 : 24, E. Y., . . what 
things soever ye desire. 

Mark 12 : 14 ; Gr., . . thou lookest not to face of man : Lat., face: 
Ital., thou not hast regard, or, respect, to the quality of the persons 
of men : Rheims, thou regardest not the person of man, [face^ in the 
Gr., and the Lat., is put, by Synecd., for the whole person; We 
have seen it frequently so used in the Old Testament.] 

Mark 12: 30; Gr., And thou shalt love Kxirion^ Master, Pro- 
prietor, the God of thee ek^ from, or, out of, all the JcarcUa of thee, 
and eJc all the psuche of thee, and ek all the dianoiaj thought, of 
thee, and eh all the strength of thee : this a first command, or, pre- 
cept. [As to these accumulated words, see Deut. 4 : 29, before 
given.] 

Mark 12 : 33 ; the same, except that the Gr. has szme525, judgment, 
understanding ; instead of dianoia in v. 30. 



THEOLOGY OF THE BIBLE. 



271 



Mark 13 : 9 ; E. Y., But take heed to yourselves ; [We have had, 
take heed to en-phsh of you ; Gr., to the psuche of you.] 

Mark 13 : 20 ; Gr., And if not Jcurios curtailed tas^ those, days, 
not was saved any flesh ; [equivalent to any psuche, elsewhere 
used ; any flesh, and any psuche, being used for any person /] but 
dia, through, by reason of, tous, those, chosen, whom he chose, or, 
selected, he curtailed tas, those, days : Ital., And if the Lord not 
had abridged those days, no flesh would be saved ; but through 
the chosen, whom he hath chosen, [The Ital., hath chosen ; hath, 
&G., is used for chose, &c,, as appears in many instances.] the 
Lord hath abridged [i. e., the Lord abridged] those days : Rheims, 
And unless the Lord had shortened the days, no flesh should be 
saved : but for the sake of the elect which he hath chosen, he hath 
shortened the days. See E, V.., It gives, first, those days, and then, 
the days : The Gr. is, tas, those, in both places. 

Mark 14 : 34 ; Gr., And he saith to them : Deeply dejected is the 
psuche, breath, of me, even to death : Lat., Heavy, or, bitter, is my 
anima even to death : Ital., My anima is occupata, possessed, 
usurped, di, of, with, heaviness, or, sadness, even to the death: 
Rheims, My soul is sorrowful, even unto death : E. V., My soul 
is exceeding sorrowful unto death. [See Judges, 16: 16, before 
given.] 

Mark 15 : 43 ; Gr., . . . and requested the soma of Jesus. 

Mark 15 : 45 ; Gr., ... he gave the soma to Joseph. 

Mark 15 : 46 ; E. Y., And he took him down, and wrapped him, 
in the linen, and laid him in a sepulchre, &c. 

Mark 15 : 47 ; E. Y., . . . beheld where he was laid. 

Mark 16 : 1 ; E. Y., had bought sweet spices, that they 

might come and anoint him. 

Mark 16: 6; E. Y., behold the place where they laid 

him. 

Mark 16 : 7 ; E. Y., . . . that he goeth before you into Galilee : 
there ye shall see him, [He, and him, are applied both to the soma 
in the sepulchre, and to the Christ raised up : and the word man is 
applied in Scripture as well to the dead man as to the living man : 
and in Gen. 2 : 1 the word man is applied to the inanimate organ- 
ism, before the breath of life was imparted.] 



272 



THEOLOGY OF THE BIBLE. 



LUKE. 

Luke 1 : 46 and 47 ; Gr., And said Mary : extolleth, the psuche 
of me the kurio7i, Jcai^ yea, or, and, hath exulted the pneuma of me 
upon God the Saviour of me: [psuche and pneuma mean the same, 
namely, breath :] The Lat. has anima and spiritus : The Ital. has 
anima and spirito : Kheims, My soul doth magnify the Lord : And 
my spirit hath rejoiced in God my Saviour : E. V., the same, with 
a comma between the verses. 

Luke 1 : 64 ; Gr., Was opened, but, the mouth of him at the 
very instant, Jcai^ even, the tongue of him, and he spoke praising 
God. [Mouth, and tongue, here, are equivalent to psuche^ and 
pneuma, in verses 46, 47 ; for neither mouth, nor tongue, could give 
praise without psuche, pneuma, both meaning breath.'] 

Luke 1 : 71 ; E. Y., That we should be saved from our enemies, 
and from the hand of all that hate us : [We ha^^e had, psuche of us, 
or, of you, saA'ed from enemies.] 

Luke 1 : 78 ; Greek, Through entrails of mercy of God of us : 
Lat., Through viscera, entrails, (the chief of which, says Ainsworth, 
are the heart, liver, and lungs,) of mercy of our God : Rheims, 
Through the bowels of the mercy of our God : Ital., Through the 
viscere, intestines, of the mercy [of mercy, without our article,] of 
our God ; E. V., Through the tender mercy of our God. 

Luke 2 : 35 ; Gr., Kai, yea, of thee, indeed of thyself psuche, 
shall pass through, a sword : Lat., et, even, thy own anima shall 
pass through, or, strike through, a sword : Ital., -SJ yea, a sword 
shall transfix of thyself the anima : Kheims, And thy own soul a 
sword shall pierce : E. V., Yea, a sword shall pierce through thy 
own soul also. 

Luke 5 : 20 ; Gr., . . . Man, are remitted to thee the sins of thee : 
Lat., Man, are forgiven to thee thy sins : Ital., Man, the thy sins to 
thee are forgiven : Rheims, Man, thy sins are forgiven thee : E. Y., 
the same. [We have had, the soul that sinneth. It is the corporeal 
breathing man that sinneth, and is the soul that sinneth.] 

Luke 5 : 35 ; E. Y., . . . then shall they fast, [We have had fast- 
ing expressed by depressing en-phsh, Gr., \h.Q psuche^ 

Luke 6:3; Gr., .... when hungered he, and hoi, those, with 
him being ? 

Luke 6:9; Gr., Is it lawful on the Sabbaths psuchen to 

save, or apolesai, to cause to be lost, to destroy totally ? Latin,, 



THEOLOGY OF THE BIBLE. 



273 



animam to save, or to abolish ? Rheims, to save life^ or to destroy ? 
Ital., to save 2, person^ or to kill (to) her, or, it? {^persona is femi- 
nine.] E. Y., to save life^ or to destroy (it) ? 

Luke 7 : 30 ; Gr., The counsel of God put away, or despised, at 
themselves : [i. e., at the risk of themselves, or it may be, in them- 
selves, or, against themselves. If the latter, it is equivalent to the 
expression we have had, against the psuche of them.] The Ital. is, 
cast off, or, rejected, at, or, to, their cost the counsel of God : 
Rheims, despised the counsel of God against themselves : E. Y., re- 
jected (margin, or, frustrated) the counsel of God against (margin, 
or, within) themselves. 

Luke 1 : 50 ; E. Y., . . . Thy faith hath saved thee ; [We have, 
to the saving of the psuche of thee.] 

Luke 9 : 24 ; Gr., For whoever may will the psuche of him to 
save, shall lose it : but whoever may lose the psuche of him on ac- 
count of me, this [for, he or she] shall save it. 

Lake 9: 25; For, what is profited anthropos^ a man, having 
gained the world entire, him.self^ but, being destroyed totally, or 
being lost ? [Himself^ here, is equivalent to the psuche of him, in 
V. 24.] The Lat. has, his anima twice in v. 24 : The Ital. of v. 24 
is. For, who shall have willed to save his life^ it shall lose ; but 
who shall have lost his life through me, it shall save : Rheims, 
For whosoever will save his life shall lose it ; for he that shall lose 
his life for my sake, shall save it : see the two verses in E. Y. It 
gives life^ twice, in v. 24, for psuche^ twice. 

Luke 9 : 56 ; Gr., For ho, that, son of the man [of man, without 
our article,] came not psuchas a7ithr6p6n, breaths, (E. Y., so often, 
souls) of men, [for, men, persons, the idiom we have seen often used 
in the Old Testament] apolesai^ to lose, cause the loss of, destroy 
totally, but sosai, to save, bring back safe, (The verb sozo, is defined 
by Donnegan, to save, bring back safe,) from death, [i. e., through 
his death and resurrection to purchase back from the grave them 
who die in him. The language can have no other meaning than 
this : for the Christ had nothing to do with giving us this life, nor 
with causing men's death. The life through him is life from among 
dead. This is what Paul, in 2 Tim. 1 : 1, calls, in the Greek, a life 
en, through, Christ Jesus ; and in 2 Tim. 2 : 10, in the Greek, re- 
covery which en, through, Christ Jesus ; i. e., recovery from death.] 
The Lat. of Luke 9 : 56 is, came not animas to abolish, but to save : 
Rheims, came not to destroy souls, but to save : Ital., not is come 
to lose, or, waste, the anime of the men, [of men,] but to save 
18 



274 



THEOLOGY OF THE BIBLE. 



(them) : E. V., is not come to destroy men's lives^ but to save 
(them). 

Luke 10 : 27 ; Gr., . . . Thou shalt love Kurion the God of thee 
out of all the Jcardia of thee, Jcai, out of all the psuche of thee, kai, 
out of all the strength of thee, kai, out of all the dianoia^ thought, 
understanding, of thee : kai the neighbor of thee as thyself. [See 
Deut. 4 : 29.] 

Luke 11 : 34 ; Gr., soma^ three times : [for the whole breathing 
person ; and among the definitions of soma are, a person, a man.] The 
Lat. has corpus^ three times : [and among the definitions of corpus 
is, " Synecd., the Avhole man."] Ital., corpo^ three times : Bheims, 
and E. V., Ijody^ three times. 

Luke 11: 36; Gr., soma: Lat., corpus: Ital., corpo : Rheims, 
and E. V., hody^ [for the breathing person.] 

Luke 12 : 4, 5 ; Gr., . . , fear not from ton^ those, apokteinonton^ 
killing, or, torturing, tormenting, rendering miserable, the soma^ 
[the breathing, living, person, of course ; for the body without life 
can neither be killed nor tortured, &c.,] kai, but, or, and, after these 
not having more what to do. v. 5, . . . fear ye t07i, that [for, him 
that] next after the apokteina% [the infinitive of the same verb,] 
power having embalein eis, to throw to, or, upon, or, to place in, or 
upon, that, or, the, geenna, valley ofHenem: [To throw, or, place, 
lohat to, or, upon, or, in, that, or, the, valley of Henem ? The soma^ 
of course: it is which Luke is speaking of; he does not use 
psuche at all, in either verse ; and yet what Luke says here is plain- 
ly equivalent to what Matthew says, ch. 10 : 28. Li Luke's 4th 
verse soma means, the breathing, living, person ; in his 5th verse it 
means the dead body ; it is used both for the living person and for 
the dead body, as we have seen ; and Donnegan gives both these 
definitions for it. Orthodoxy would have it that Luke's 5th verse 
means, to throw the Orthodox soid into the Orthodox hell. The 
meaning of these two verses in Luke is the same as the meaning of 
Mat. 10: 28. IST either Mark nor John has anything corresponding 
to these verses in Matthew and Luke.] The Lat., and the Ital., in 
Luke 4 : 5, give, to throw into, or, upon, the gehenna, Ital., geenna : 
The Rheims, to cast into hell: E. V., to cast into hell: [The same 
word which the Douay of the Old Testament, and the Rheims of 
the ISTew, give for the Gr. hades / for w^hich the E. V. sometimes 
gives hell, and sometimes the gram. The meaning of the word 
gehenna, and the use made of it by the Christ, will more fully ap- 
pear under the word hell.'] 



f 



THEOLOGY OF THE BIBLE. 275 

Luke 12 : 19 ; Gr., And I will saj to the psuche of me, [i. e., to 
myself] psuche, thou hast many good [things] laid up for many 
years, rest thyself, eat, drink, be gay. 

Luke 12 : 20; Gr., Foolish, or, rash, this night they seek 

from thee the psuchen [in the accusative] of thee : Lat., . . . they 
seek from thee thy animam [in the accusative ; the sense is, simply, 
this night thou mayest die :] Rheims, (Thou) fool, this night do 
they require thy soul of thee : Ital., .... silly, or, foolish, this self- 
same night, thy anima to thee shall be asked again : E. V., 

(Thou) fool, this night thy soul shall be required of thee. 

Luke 12 : 22 ; Gr., . . . have no care for the psuche of you, [i. e., 
for yourselves, or, your appetite,] what ye may eat : nor to the 
soma, body, [living person, of course,] what ye may dress in : The 
Lat. has anima for psuche, and corpms, the body, [by Synecd. the 
whole man, as before seen,] for soma : Ital., be not careful for your 
life, what ye shall eat ; nor for the corpo (your), with what ye shall 
be dressed : Rheims, be not solicitous for your life, what you shall 
eat, nor for your body, what you shall put on : See E. V., It gives, 
life. 

Luke 12 : 23 ; Gr., The psuche more is than food, and the soma 
[the living body, person] than dress: Lat., anima: Rheims, Ital., 
and E. V., The l^e. 

Luke 12 : 29 ; Gr., And seek not to know, or, examine not into, 
what ye may eat, or what ye may drink, [literal language, equiva- 
lent to V. 22.] 

Luke 14 : 26 ; Gr., If tis, any one, come to me, and not hate his 
own father .... indeed further, the of himself psuche, or, his own 
psuche: Lat., his anima: Ital., If. any one come to me .... nay 
also his own life. [The Lat. anima is the Ital. anima, and means 
the same.] Rheims, If any (man) come to me, and hate not his fa- 
ther . . . . , yea and his own life also : E. V., the same. 

Luke 16 ; 15 ; Gr., . . . but God knoweth the Jcardias of you. 

Luke 16: 24; Gr., . . . and Jcatapsuxe, [compounded of kata 
and psucho, to blow, to breathe ; from which verb psucho are the 
wQxm^ psuche, breath, air, and^swc/ios, cold; hata gives additional 
force to the simple verb ;] cool, refresh, the tongue of me. 

Luke 17 : 3 ; E. V., Take heed to yourselves. 

Luke 17 : 33 ; Gr., Hosean, whoever, may covet, or, strive, the 
psuche of him to save, shall totally destroy, or, lose it [i. e., for 
ever] : Jcai, but hos ean, whoever, may lose it, [i. e., on account of 
me, see Mat. 10: 39; 16: 25; Mark 8 : 25,] zoogonesei auten, shall 



276 



THEOLOGY OF THE BIBLE. 



produce it a living being : [i. e., shall cause the psuche of him, that 
is to say, himself, to live again :] Lat., Whoever shall have gone 
about, or, essayed, his anima safe to make, perdet, shall lose, abolish, 
destroy, it, et, and, or, yet, whoever shall have lost it, mmficdbit, 
shall quicken, make alive, it : Ital., Whoever shall have sought to 
save his life shall lose it ; but who shall have lost it shall cause that 
it vivera, shall live : Rheims, Whosoever shall seek to save his life, 
shall lose it : and whosoever shall lose it, shall preserve it : E. V., 
Whosoever shall seek to save his life shall lose it; and whosoever 
shall lose his life shall preserve it. [The Rheims wovdi preserve de- 
stroys the sense of the verse, and is absurd. How can one lose his 
life dindi preserve it ? The word preserve has no support either from 
the original, or the Latin, or the Italian. The E. V. follows the 
Rheims in gWmg preserve : and the E. V. gives his life twice. The 
original has /)5Mc/ie but once; the Lat., anima but once; the Ital. 
and Rheims, life but once.] 

Luke 18: 12 ; E. V., I fast, [expressed elsewhere by, depress the 
psiiche.l 

Luke 19 : 7 ; E. V., ... a man that is a sinner. [We have had 
en-phsh, Gr., the psuche, E. Y., the soul that sinneth.] 

Luke 21 : 12; E. V., . . . and persecute yoit. [We have had per- 
secute en-phsh of you.] 

Luke 21 : 19 ; Gr., In the endurance, or, perseverance, or, forti- 
tude, of you have the psuchas of you : [i. e., yourselves, or, the 
breaths of you, for, be courageous :] Lat., In you patient undergo- 
ing ye shall make yourselves masters of your animas: Ital., Possess 
ye your anime in the your patience : Rheims, In your patience you 
shall possess jour souls: E. V., In your patience possess ye your 
souls. 

Luke 21 : 26 ; Apopsuehonton, [compounded of apo, away, and 
psucho, to breathe,] breathing out life, expiring, men from fear : 
(Donnegan says, apopsucho with psuchm is, to breathe out life, 
exspire.) Ital, The men, [men, without our article,] fainting away 
from, or, with, fear : Rheims, Men withering away for fear : E.Y., 
Men's hearts failing them for fear. 

Luke 21 : 34 ; E. Y., And take heed to yourselves. 

Luke 21 : 35 ; E. Y., For as a snare it shall come on all them, 

&G. 

Luke 22 : 15 ; Gr., With longing I have longed this the paschal 
to eat with you, before of the me to suffer : [We have had longing 
of en-phsh; Gr., of the psuche.] 



THEOLOGY OF THE BIBLE. 



Luke 23 : 52 ; Gr., This, going to Pilate, songht, or, asked, the 
soma of that Jesus. [As to soma^ see before, Mark 15 : 45, 46.] 
Luke 23 : 53, [see Mark 15 : 45, 46.] 



JOHN. 

John 5 : 40 ; Gr., kai, but, not will ye, or, ye are not willing, 
to come to me, in order that zoen, breath, for life, ye may have. 
[This can mean nothing else than life from the grave.] 

John 6 : 7 ; E. V., . . . bread . . . for them. [We have had bread 
for en-phsh of them.] 

John 6 ; 12 ; Gr., But when they were satisfied, 

John 6 : 26 ; Gr., . . . but because ye did eat . . . , and were 
satisfied. 

John 7:37; Gr., ... If any one thirst : Lat., If any one thirst : 
Ital., If any one hath thirst ; Rheims, If any man thirst : E. V., the 
same. 

John 10 : 11 ; Gr., . . . the shepherd the good the psuche of him 
layeth down huper, for, in the defence of, for the protection of, the 
sheep ; Lat., his anima yieldeth : Ital., putteth, or, layeth, his life 
for the sheep : Rheims, giveth his life for his sheep : E. V., giveth 
his life for the sheep. 

John 10 : 15 ; Gr., . . . and the psuche of me I lay down, huper 
the sheep : Lat., my anima pono^ I lay down : Ital., I put, or, lay, 
my life : Rheims, and I lay down my life, &g. : E. V., and I lay 
down my life for the sheep. [The Gr. has the same verb, tithemi, 
in this V. and v. 11.] 

John 10 : 17 ; Gr., . . . because I lay down the psuche of me, in 
order thsitpalin, again, anew, labo, [from lambano,] I may receive, 
procure, attain, obtain, acquire, it : Lat., my anima, that again I 
may receive, get, procure, it: Ital., my life for to recover it after: 
Rheims, because I lay down my life, that I may take it again : 
F. Y., because I lay down my life, that I might take it again. 

John 10 : 18 ; Gr., l^o one airei, taketh away, it [the psuche in 
V. 17] from me: but I lay down it of myself : privilege I have to 
lay down it, and privilege I have again lahein, [from the same verb 
lamhano^ to receive, it : this the charge elabon, [from the same 
verb,] I have received from the father of me : Rheims, IsTo man 



278 



THEOLOGY OF THE BIBLE. 



taketh it away from me ; but I lay it down of myself, and I have 
power to lay it down : and I have power to take it up again. This 
commandment have I received of my Father. E. V., No man 
taketh it from me, but I lay it down of myself. I have power to 
lay it down, and I have power to take it again. This command- 
ment have I received of my Father. [The Gr. verb lambano is 
used once in v. 17, and twice in v. 18. Where it is last used in v. 
18, namely, elabon^ the Rheims, and the E. V., give, I have receiv- 
ed ; but where it is used in v. 17, namely, Idbo^ the Rheims gives, 
that I may taJce it, and the E. V. gives, that I might tahe it: and 
where it is first used in v. 18, namely, lahein^ the Rheims gives, 
to tahe it up, and the E. V., to tahe it. Why did not the Rheims 
and the E. V. give receive in each of the two other places where 
the same verb occurs in these two verses ?] 

John 10: 24 ; Gr., . . . until when the psuchen of us dost thou 
take away ? Lat., How long our animam dost thou take away ? 
Ital., until when boldest thou suspended our anima f Rheims, How 
long dost thou hold our souls in suspense ? [To take away the 
breath, is a very natural expression for, holding one in suspense. 
We say, in breathless expectation, in breathless suspense.] The 
E. V. is, How long dost thou mahe us to doubt f 

John 11 : 34; E. v., . . . Where have ye laid him f 

John 11 : 41 ; Gr., . . . where was the lying dead laid ? 

John 11 : 44 ; Gr., And came forth the lying dead : E. V., And 
he that was dead came forth. 

John 12 : 7 ; Gr., ... to, or, for, the day of the burial of me. 

John 12 : 25 ; Gr., Who loving the psuche of him shall lose it ; 
hai^ but, who hating the psuche of him in this /cosmos, arrangement, 
or, constitution, [of things,] or, in this world, eis, to, or, for, or, in 
order to, zoen, a breath, [for, a life,] eternal pimlaxei, shall lie in 
wait for, it. [What lying in wait for it here means, the reader will 
learn from Job 14 : 14. The Heb. there is. Though die a man, he 
may live again, all days tsha, of warfare, of me I shall wait od bua 
hliphti, until may come exchanging of me. Under tsha Ges. gives, 
warfare, and says, it is " almost always figuratively used of a 
wretched and miserable condition, citing Job 7 : 1 ; 10 : 17 ; Isai. 
40 : 2 ; and under hliphe he says. It is " specially used of soldiers 
keeping guard by turns, whence metaphor. Job 14 : 14, 'all the days 
of my warfare I will wait until my exchanging come the misera- 
ble condition in orcus being compared to the hardships of a soldier 
on watch." Orcus is defined by Ainsworth, the house, place, or, 



THEOLOGY OF THE BIBLE. 279 

receptacle, of the dead. In Job 7:1, for tsba the Douay gives, a war- 
fare: The E. V. there gives an appointed time. In Job 10: 17, 
for the same word, the Douay gives war^ and the E. Y. gives war. 
In Isai. 40 : 2, for the same word the Douay gives evil^ her evil is 
come to an end ; and the E. V. there gives warfare^ her warfare is 
accomplished. The Greek of Job 14 : 14 is, For though die a man, 
zesetai, he may live again, days of life of him being terminated : 
hupomeno, I shall await, (lit., remain under,) until palin^ again, 
ffenomai, I exist. (The Greek thus giving what is plainly the 
sense of the Hebrew.) The Lat. of Job 14 : 14 is, Thinkest thou, 
a dead man may live rursum, again ? all days, in which now 
militOy I go a warfaring, I wait, until may come my changing : 
Douay, Shall a man that is dead, thinkest thou, live again? all the 
days in which I am now in warfare, I expect until my change come : 
Ital., If the man die, can he return into life ? I will wait all the 
days of the time determined, or, set, of the my life, until to me may 
come alteration (of condition?) E. V., If a man die, shall he live 
(again) ? all the days of my appointed time will I wait, till my 
change come. (The Lat., Douay, Ital., and E. V., give an entirely 
wrong sense to the verse. The Heb. and Greek did not suit their 
orthodoxy. I have asked several persons, members of different 
churches, one of them a gentleman of my own profession, more than 
forty years old, and a Sunday-school teacher, what they understood 
by the E. V. words in the verse, till my change come ; and they all 
answered, till my death. But the verse in the Heb., and the Gr., 
shews, that Job, the character, in this dramatic poem, which repre- 
sents a good man, should await in the grave a resurrection to life 
again. There is no interrogation mark in the Greek of this verse, 
and the Heb. never uses such a mark, has no such mark. The rea- 
der will also take notice, that for the Gr. zesetai the Lat. gives, 
may live again ; and the Douay gives, live again / and the Ital. 
gives, return into life., equivalent to, live again : The , E. V. gives, 
live (again), putting again in Italics, which is wrong. As to what 
will become of the wicked, I refer, in this connection, to a single 
verse in the Proverbs of Solomon, ch. 21 : 16. The E. Y. there is, 
The man that wandereth out of the way of understanding shall re- 
main in the congregation of the dead.] The Lat. in John 12 : 25, 
uses anima for each psuche^ and gives, looketh to, or, keepeth safe, 
it to, or, for, a life eternal : Ital, Who loveth his life it shall lose, 
and who hateth his life in this world it shall preserve, or, defend, 
or, take care of, for life eternal: Rheims, He that loveth his life 



280 



THEOLOGY OF THE BIBLE. 



shall lose it : and he that hateth his life in this world, keepeth it 
unto life eternal : E. Y., He that loveth his life shall lose it ; and 
he that hateth his life in this world, shall keep it unto life eternal. 
[The Gr. is phulaxei^ from phulasso, for which not one of the Lexi- 
cons gives keep. But how would keep help orthodoxy ? for that 
says, that all, good and bad, have inherent immortality ; of course, 
then, by orthodoxy, all keep life unto eternal life.] 

John 12: 27; Gr., Now, or, this ,day, the psuche of me is dis- 
turbed, or, disordered, perturbed, vexed : Lat., my anima is disor- 
dered, or, disturbed : Ital., Now is disordered, or, disturbed, inter- 
rupted, troubled, my anima : Rheims, ISTow is my soul troubled : 
E. v., the same : [i. e., Now am I troubled, or, without figure, my 
breath is troubled ; for trouble, distress, is shewn in and by the 
breath.] 

John 13 : 37; Gr., . . . The psuche of me in defence of thee I 
will lay down : Lat., my anima: Rheims, Ital, and E. V., my life. 

John 13 : 38 ; Gr., . . . The psuche of thee in defence of me wilt 
thou lay down ? Lat., thy anima: Rheims, Ital., and E.V., thy life? 

John 14: 1; Gr., Not tarassestho, [the same verb used in 12: 
27,] let be disordered, disturbed, perturbed, vexed, of you the kar- 
dia: [equivalent to, the psuche of you, in 12: 27. A disturbance, 
disorder, vexation, of the breath affects the pulsations of the heart.] 

John 14 : 27 ; The Greek is the same as in verse 1. 

John 15 : 13 ; Gr., . . . that any one \hQ psuche of him lay down 
in defence of the friends of him: Lat., his anima: Rheims, Ital., 
and E. V., his life. 

John 15 : 23 ; E.Y., He that hateth me, [We have had en-phsh 
hating.] 

John 16 : 22 : Gr., . . . and shall rejoice of you the kardia^ [We 
have had, the en-phsh, Gr., psuche, rejoicing ; and we have had, 
the liver rejoicing.] 

John 17 : 2 ; Gr., Just as, or, according as, thou hast given to 
him privilege, or, office, of every flesh, [equivalent to every psuche, 
for it means, of course, every breathing, living, flesh,] that every 
whom thou hast given [often used for future, and including, of 
course, all that will be given] to him, he may give, or, bestow, to 
them zoen, a breath, for, a life, eternal. 

John 17:3; Gr., This, but, is he that, or, the, life eternal, &c. : 
Ital., Now this is the life eternal : Rheims, Now this is eternal life : 
E. Y., And this is life eternal. [It did not suit the Rheims, and the 
E. Y., to render the Gr. word he here.] 



THEOLOGY OF THE BIBLE. 



281 



John 18 : 18 ; Gr., . . . psuchos^ cold, [from psiicho^ to blow, to 
breathe, whence j»9sz<c7ie, breath.] 

John 19 : 28 ; E. V., ... I thirst, [we have had,^sw<3Ae thirsty.] 

John 19 : 40 ; Gr., . . . the soma of Jesus. 

John 19 : 42 ; E. V., There laid they Jesus. 

John 20 : 2 ; E. V., . . . They have taken away the Lord out of 
the sepulchre, and we know not where they have laid him. 

John 20 : 12 ; Gr., . . . the soma of Jesus. 

John 20 : 13 ; E. Y., . . . they have taken away my Lord, and I 
know not where they have laid him. 

John 20 : 22 ; Gr., And this saying, enephusese, he breathed on, 
or, at, and said to them : labete, take, pneuma hagion, a breath 
holy : \lahete is from the same verb lamhano used in ch. 10 : 17 and 
18. It is defined both to take, and to receive. In 10 : 17, 18, it is 
used three times. In the first two of those places the Rheims gives 
take, and the E. V. gives take : in the third, the Rheims gives re- 
ceive, and the E. V. gives receive. It should be rendered receive in 
all those three places. But it suited Orthodoxy better there to give 
take in two of those places.] The Lat. in John 20 : 22 is, These 
when he had said, insuffiavit, he onbreathed^and said to them : 
Take, suck, drink in, spiritum sanctum, a breath holy: Ital., And, 
spoken this, soffio, he blew, or, breathed, (to them in the face) ; and 
said to them : Receive the spirito sancto, breath holy : Rheims, 
When he had said this, he breathed on them ; and he said to 
them: Receive ye the Holy Ghost: E. V., And when he had 
said this, he breathed on (them), and saith unto them Receive 
ye the Holy Ghost: [Here it better suited the Orthodoxy of 
the Ital., the Rheims, and the E. V., to give Receive, instead of 
take, for the Gr. verb lamhano ; whereas it should here be rendered 
take. But another part of the Rheims and E. V. rendering of this 
verse demands much more strongly the notice of the reader. The 
Greek article is not prefixed to its word pneuma in the verse. The 
Greek has but one article, the definite article, the ; and where that 
is not prefixed, our definite article, the, can never be used ; and as 
before seen, where the Gr. article is not used before a noun, our in- 
definite article, a, is to be used. In this verse, for the Gr. pneuma 
hagion, a breath holy, the Rheims gives, the Holy Ghost, and the 
E. V. gives, the Holy Ghost. Ghost, as we have seen, means hreath. 
Now, put the noun first, as the Gr. does, and we have, take a ghost, 
I. e., a breath, holy; or, if we use the Rheims and E. V. word re- 
ceive. Receive a ghost holy. The Rheims and E. V. the Holy Ghost, 



282 



THEOLOGY OF THE BEBLE. 



in ttis verse, is one of the numerous instances of the use of our ar- 
ticle the where there is no article in the Greek, and where the use 
of our article the gives a wrong sense. As to the meaning of this 
verse, " he breathed on and said to them, take, (or, draw in,) a 
breath holy," we observe, that the Christ had breath of holiness : 
he was born holy, and never breathed any other breath but breath 
of holiness. Breath is used in Scripture for life. He was born 
holy, and led a holy life. One sense, and definition, of the verb 
breathe is, to exhale, breathe out, plainly the sense here ; he breath- 
ed out, &c. What can be breathed out but breath. His thus 
breathing out, &c., and saying to them, take a breath holy, was a 
mode of action and speech by which he inspirited, i e, encouraged, 
(for which the Heb. and the Gr. use inbreathed : and our word 
sjnrited is, literally, inbreathed^ them to live, or to continue in a 
life of holiness. "Were they not holy before ? 

John 20 : 31 ; Gr., These, but, are written, in order that ye may 
believe that Ao, this, Jesus is the Christ, [i. e., the anointed ; in the 
Heb., Messiah^ the anointed,] the Son of God, or, the anointed Son 
of God, and in order that, belicA^ng, zom, a life, ye may have, or, 
give rise to, thi'ough, the name of him. [A, or, the, life which 
may be acquired through his name, i. e., through belief, faith, in 
him, will be a life eternal from the dead ; by which they who shall 
receive it will become, as is said, heirs of God. 

Psuche is used ten times in John ; and in each of those places the 
Lat. has anima. The Ital. gives anima but twice, namely, in 10 : 
24, and 12 : 27. The Rheims gives soids in 10 : 24, and soul in 12 : 
27, using the word soul but twice. The E. Y. gives soul but once, 
namely in 12 : 27. We thus see, that James's Ecclesiastics could 
do without the word soul. And the reader has seen numerous other 
passages where they have avoided giving the word soul, for no in- 
telligible reason other than that of attempting to keep their readers 
in ignorance of the true meaning of that word. So that the Douay, 
Rheims, and E. Y. word soid, need not have been used at all in an 
English Bible. What an incalculable amount of misery, mental 
agony, poor implicit faith humanity would have been spared, if the 
true word, breath, had been used in English versions, instead of the 
word soul!^ 



THEOLOGY OF THE BIBLE. 



283 



ACTS. 

Acts 2:27; Gr., That not eghataleipseis, wilt thou leave, aban- 
don, forsake, the psuche of me [i. e., ine] in hades, oude, not, even 
not, not at all, wilt thou give, or, permit, the sanctified, or, pious, 
of thee to see [i. e., to suffer, or, experience] diaphthoran, destruc- 
tion, corruption : [This Greek is quoted from the Greek of Ps. 16 : 
10, where the Greek has oude between the two branches of the 
verse, but the Heb. has no word at all between them. This is an- 
other of the many proofs that the Sej^tuagint was the book used 
by the Christ and his Apostles. Turn to Ps. 16 : 10, and the re- 
marks there made.] The Lat. of Acts 2 : 27 is, Forasmuch as, or, 
Because, thou wilt not leave, or, abandon, forsake utterly, my ani- 
ma, in inferno, nee, no not, wilt thou give, or, suffer, thy Holy to 
see corruption : Ital., For thou wilt not leave, or, abandon, forsake, 
my anima in the places under ground. [In Ps. 16 : 10, the Ital. 
gives, in the sepulchre,] e, and, or, yea, not wilt thou permit, or, 
suffer, that thy Holy see corruption : Rheims, Because thou wilt 
not leave my soul in hell, nor suffer thy Holy one to see corruption : 
E. Y., Because thou wilt not leave my soul in hell, neither wilt 
thou suffer thine Holy One to see corruption. 

Acts 2 ; 31 ; Gr., [David] Foreseeing, spoke about, or, in respect 
to, concerning, the anastaseos, resuscitation, resurrection, act of 
raising up, the Christ, that not was left, or, forsaken, abandoned, 
th.QpsuGhe of him [i. e., he was not left, or, &c.,] in hades, oude, no 
not, the flesh of him did see corruption : The Lat. is. Foreseeing, 
he spoke of the raising up of the Christ, for that neither was he [for 
the Gr. the psuche of him] left, or, forsaken, abandoned, in inferno^ 
nor flesh of him did see corruption : [The Lat. here refers to Ps. 16 : 
10 ; shewing that the Lat. rendering here given is equivalent to the 
Lat. rendering given in Ps. 16 : 10 :] The Rheims of Acts 2: 31 is. 
Foreseeing this, he spoke of the resurrection of Christ : For neither 
was he [for the Gr. the psuche of him] left in hell, neither did his 
flesh see corruption ; Ital., Foreseeing (the things to happen), he 
spoke of the resurrection of Christ, (saying) : that his anima not 
is been [for, not was] left, or, forsaken, abandoned, in the places 
under ground, e, and, that his flesh not hath seen [for, did not see] 
corruption : E. V., He, seeing this before, spake of the resurrection 
of Christ, that his soid was not left in hell, neither his flesh did see 



284 



THEOLOGY OF THE BIBLE. 



corruption : v. 32 is, E. V., This Jesus hath God raised up, whereof 
we are all witnesses. [How perfectly plain it is from the language 
of these verses that the psuche of him^ E. V., his soul, means he, the 
Christ. Take the language of the E. Y. itself : " He spake of the 
resurrection of Christ /" and what did he say of the resurrection of 
Christ ; and in what words did he , give his understanding of it ? 
" that his soul was not left in Ae^^," i. e., in the grave. The lan- 
guage is equivalent to this : He spake of the resurrection of Christ, 
that is to say, that his soul was not left, &c. : his soul, necessarily 
meaning he, that he was not, &c. And accordingly the Lat. and the 
Rheims give he for the Gr., the psuche of him. And v. 32 again 
shews that he is the meaning.] 

Acts 2 : 41 ; Gr., Those indeed therefore gladly receiving the 
word of [i. e., from] him, were baptized: and were added in that 
d2ij psuchai [that were baptized] about, or, nearly, 3,000: Lat., 
animae : Ital., about ^,000 persons : Rheims, and there were added 
in that day about 3,000 souls: E. Y., about 3,000 souls. 

Acts 2 : 43 ; Gr., There was, existed, but, to ex erj psuche [i. e., 
every person] fear: Lat., to every anima: Ital., And person 
had fear: Rheims, And fear came upon every soul: E. V., the 
same. 

Acts 2 : 47 ; Gr., The kurios yet added the saved, [i. e., added 
saved,] daily to the assembly. (In Eccles. writers, the church, says 
Donnegan.) [" Were added saved," here, is equivalent to, " were ad- 
ded psuchai^'' in v. 41 : Ital., persons, Rheims, and E. Y., souls, in 
verse 41.] 

Acts 3 : 19; Gr., . . . whenever shall come times anapsuxeos, 
[compounded from ana, thoroughly, and psucho, to breathe,] of 
free breathing : Lat., Rheims, Ital., and E. Y., times of refreshment. 

Acts 3 : 23 ; Gr., .... eYerj psuche, breath, for person, which 
ever not shall hearken to that prophet, exolothreuthesetai [see Gen. 
17: 14,] eh, from among, the people : Lat., every anima . . . exter- 
minabitur, shall be abolished, destroyed, rooted out, from the peo- 
ple: Rheims, . . (that) QYevj soul which will not hear that prophet, 
shall be destroyed from among the people : Ital., (that) every ani- 
ma that not shall have minded, or, listened to, that prophet, shall 
be destroyed from among the people: E. Y., (that) every soul 
which will not hear that prophet, shall be destroyed from among 
the people. 

Acts 4 : 24 ; E. Y., . . . they lifted up their voice to God with 
one accord, [voice is equivalent to en-psh, Gr.,^5wcAe, breath ; there 



THEOLOGY OF THE BIBLE. 



285 



can Ibe no voice without breath: and we have had, lift up en-phsh^ 
Gr., XhQpmclie to Jehovah.] 

Acts 4 : 25 ; E. Y., Who by the mouth of thy servant David 
hast said, \moutli is equivalent to en-phsh^ Gr., psuche, breath; for 
nothing can be said, spoken, without breath.] 

Acts 4: 32; Gr., Indeed of the multitude of those having be- 
lieved there was the JcarcUa and psuche one : [i. e., the feeling and 
breath, for voice] one : Lat., . . . there was eor one and anima one : 
Kheims, And the multitude of believers had but one heart and one 
soul : [Was it one orthodox soul for the multitude ?] Ital., And the 
multitude of them that had believed had one same cuore and one 
same anima: E. V., And the multitude of them that believed were 
of one heart and of one soul. 

Acts 5:5; Gr., Hearing, but, Ananias those words, falling, ex- 
epsuxe, [compounded of ek^ out, entirely out, and psucho, to breathe,] 
he breathed entirely out, exspired : Lat., exspiravit^ [compounded 
of ex, out, and spiro, to breathe,] he outbreathed, exspired : \spiro, 
to breathe, is the Lat. verb from which is the Lat. noun spiritus, 
breath :] The Ital. is. And Ananias, hearing these words, fell down, 
and spi7'0y breathed out, exspired : [sjnro is from the Ital. verb 
spirare, defined by Graglia, to breathe, to blow, to exspire, to die : 
and the Ital. noun spirito is from this verb spirare.'] The Rheims 
is. And Ananias hearing these words, fell down, and gave up the 
ghost : E. Y., And Ananias, hearing these words, fell down, and 
gave up the ghost : [Here we learn, as we learned in the Old Testa- 
ment, that the word ghost means breath.] 

Acts 5 : 10 ; Gr., and exepsuxen, [the same verb used in v. 5,] 
breathed entirely out, exspired : Lat., and exspiravit : [the same verb 
used in v. 5 :] Ital., and spiro [the same verb used in v. 5.] Rheims, 
and gave up the ghost : E. Y., and yielded up the ghost. 

Acts 7 : 14 ; Gr., Having sent, but, Jpseph, he called away, or, 
called for, invited, the father of him, Jacob, and all the consan- 
guinity of him [i. e., of like blood with him] en, at, [i. e., to the 
number of,] psuchais, breaths, [for perso7is,'\ seventy-five : Lat., at 
animas 75 : Ital., (which was) of 75 anime : Rheims, And Joseph 
sending, called thither his father Jacob, and all his kindred, in 75 
soids : See E. Y. [The Ital., as we have seen, frequently gives per- 
son for the Lat. anima ; shewing, that both the Lat. and Ital. 
anima, breath, is used for the corporeal breathing, living, per- 
son.] 

Acts 8 : 21 ; Gr., . . . for the Jcardia, heart, soul, mind, of thee 



286 



THEOLO&T OF THE BIBLE. 



not is straight [metaphorically, sincere, says Donnegan,] in the 
presence of God. 

Acts 8: 33 ; Gr., . . . for is taken away from the earth the zoe, 
breath, [for, Ufe^ of him. [Zoe is equivalent to m-phs\ Gr., psuche^ 
hreath : and we have had en-p7ish^ Gr., pmche, taken away.] The 
Lat, the Rheims, the Ital., and the E. Y. give, his life. 

Acts 8 : 3 7 ; Gr., Said, but, Philip : If thou believest out of all 
the kardia, it is allowable, or, lawful [that thou be baptized. The 
single word Jcardia expresses all that is so often expressed by the 
cumulated words so often given, E. V., heart and soul and mind, 
and strength sometimes added.] 

Acts 9: 1; Gr,, .... emjmeon^ breathing, threatening and 
slaughter. [Here is the 2rnew7ia, the psuche, the breath, of threaten- 
ing and slaughter.] 

Acts 9 : 40 ; Gr., . . and turning to the soma he said : Tabitha, 
arise. [He calls the so7na, Tabitha, and calls upon the so??if?, calling 
it Tabitha, to arise. Peter was not initiated in Orthodoxy, or he 
would have called upon Tabitha's orthodox soid to come back into 
Tabitha. He had a better teacher. His Master called Lazarus ft*om 
the tomb.] 

Acts 10 : 30 ; E. Y., . . .' I was fasting, &c. 

Acts 12: 23; Gr., and becoming worm-eaten, exepmxen : Lat., 
exspiravit : Ital., w^o?•^, he died : Pheims, he gave up the ghost : E.Y. 
gave np the ghost : [See Acts 5 : 5 and 10, before given.] 

Acts 13 : 22 ; Gr., ... I have found David ton^ that, or, the, of 
Jesse, andra^ a man according to, the Jcardia of me. 

Acts 14 : 2 ; Gr., .... and made evil, or, rendered unhappy, the 
jmichas of the peojDle, or, of the Pagans, against the brethren : Lat., 
animas : Pheims, and incensed the minds of the Gentiles: Ital., 
and exasperated the 7ni7ids of tlie Gentiles : E. Y., .... made their 
minds evil-affected, &c. 

Acts 14 : 22 ; Gr., Making fixed, or, assuring, the psuchas of 
the learners, discij^les, encouraging to be steadfast in the faith : 
Lat., animas : Ital, the minds of (and) encouraging (them) to, &g. : 
Rheims, Confirming the souls of the disciples, (and) exhorting them 
to continue in the faith : E. Y., the same. 

Acts 15 : 9 ; Gr., ... in, or, by, the fiith [by faith, without our 
article,] having purified the kardias of them. 

Acts 15: 24; Gr., . .. etaraxan, have disturbed, disordered, 
perturbed, vexed, you. [We have had the same verb used with 
the psuche of yon] with words, contradicting, or, overturning. 



THEOLOGY OF THE BIBLE. 



287 



the psuchas of you : (Donnegan, for the verb used here, gives, over- 
tui-n the grounds of an argument) : [contradicting, overturning the 
psucTias^ breaths, vrords, of you :] The Lat. is, confuting your ani- 
mas : Ital., overthrowing your anime: Rheims, subverting your 
souls : E. Y., the same. 

Acts 15 : 26 ; Gr., Men having consigned, or, resigned, deliver- 
ed, psuchas of them in defence of the name of the hurios of us 
Jesus Christ : Lat., their animas : Rheims, Men that have given 
their lives for the name, &g. : Ital., Men that have exposed the lives 
of them for, &c. : E. Y., Men that have hazarded their lives 
for, &e. 

Acts 17 : 8 ; Gr., etaraxan^ they disturbed, disordered, pertui'b- 
ed, vexed, the populace. [See v. 24.] 

Acts 18 : 18 ; Y. E., ... for he had a vow. 

Acts 20 : 3 ; Gr., Having made months thi'ee, there existing to, 
or, for, him an insidious plot by the Jews : Lat., were made, or, ex- 
isted, to, or, for, him an ambuscade, a lying in wait : Ital., being to, 
or, for, him, snares : Rheims, the Jews laid wait for him: E. Y., the 
same. [T7e have had, laid wait for en-phsli^ Gr., \hQ psuche^ of him, 
i. e., for him.] 

Acts 20 : 10 ; Gr., .... for \hQ psuclie of him in him is : Latin, 
anima of him: ItaL, his anima : Rheims, for his soul is in him: 
E. Y., for his life is in him. [Soul, and life^ mean the same thing, 
the psuche^ the breath.] 

Acts 20 : 24 ; Greek, . . . the psucM of me : Latin, my anima : 
Rheims, Ital, and E. Y., my life. 

Acts 21 : 23 ; E. Y., .... men which have a vow on them. 

Acts 23 : 21 ; E. Y., . . . there lie in wait for Mm of them more 
than forty men, which have bound themselves with an oath. 

Acts 23 : 30 ; E. Y., . . . the Jews laid wait for the man. 

Acts 25 : 16 ; Gr., ... to yield up any man to apoleioji, [a noun 
from the verb apoUiLmi., which we have often had with en-phsh., Gr., 
psuche^ loss, destruction, perdition, death. 

Acts 27 : 10 ; Gr., but hai^ also, or, even, of the psuchon 

[Gen. plural psuche\ of us: Lat., of our animas: Ital., but also 
of our persons : Rheims, but also of our lives : E. Y., the same. 

Acts 27 : 22 ; Gr., . . . for, throwing away oip>suGhe not any shall 
be eJc, from among, you : Lat., for, loss of no anima shall be out of, 
or, from, you : Ital., for not there shaU be loss of the life of any one 
of you : Rheims, for there shall be no loss of any man's life among 
you : E. Y., for there shall be no loss of (any man's) life among you. 



288 



THEOLOGY OF THE BIBLE. 



Acts 27 : 37 ; Gr., We were, but, or, however, in the ship, all 
the psuchai two hundred seventy-six: [Including the sailors men- 
tioned in v. 30.] Lat., Sill a?iimae : Ital., perso?is: Rheims, souls: 
E. v., souls. 

Acts 27 : 44 ; Gr., and so it happened all to be carried 

through safely upon, or, to, the land : Lat., and so it happened, that 
all animae got away to land, or, the land. [The Gr. does not use 
psuche in the verse.] Rheims, and so it came to pass, that every 
soul got safe to land : Ital, and so it happened that all saved them- 
selves, or, were saved, on land : E. V., And so it came to pass, that 
they escaped all safe to land. [The Ital. uses its word anima audits 
\r ovd 2oersona as convertible terms. Acts gives the same proof of 
the meaning o^ psuche that all the Evangelists have done, and that 
we have had through all the Old Testament.] 



ROMAICS. 

Rom. 2 : 9; Gr., Pressure (metaphor., says Donnegan, torture, 
affliction, anguish,) and narrowness (metaphor., says Donnegan, per- 
plexity, distress,) upon every psuchen anthropou^ breath of man, for 
man, the bringing about the evil : [evil, without our article. Here 
we have the Heb. idiom en-phsh adm^ Gr. psuche of man., for man.] 
Lat., upon every animam of man : Rheims, Tribulation and anguish 
upon every 5o^^^ that worketh evil : Ital., Tribulation, and 
anguish (upon be) to every anima of man that doeth the evil : 
[doeth evil.] E. Y., Tribulation and anguish, upon every soul of 
man that doeth evil. 

Rom. 2:10; Gr., Glory, but, and honour and peace to every the 
bringing about the good : [good without our article.] Lat., to every 
working good : Rheims, . . to every one that worketh good : Ital., 
But glory, and honor, and peace, (shall be) to whoever doeth the 
good: [doeth good.] E. Y., But glory, honour, and peace, to every 
man that worketh good ; [every man, and the Ital., whoever, and 
the Rheims, every one, are equivalent to, every psuche of man : 
Rheims, and the E. Y., every soul of man, in verse 9.] 

Rom. 3 : 20 ; Gr., Therefore on account of works of law not 
shall be cleared from accusation, or, justified, any flesh, [flesh, is 
equivalent to psuche, used elsewhere.] 



THEOLOGY OF THE BIBLE. 



289 



Rom. 6 : 12 ; Gr., 'Not therefore let reign the sin [sin, without 
our article,] in the mortal soma of you, [soma here means, of course, 
the breathing, living soma ; and is equivalent to flesh in 3 : 20, and 
to psuche as used elsewhere. It is the breathing, living soma that 
sins ; and soma is defined, a person, a man. The soma that sins is 
mortal, subject to death ; and we have, the en-phsh, Gr., psuche^ 
E. v., soul^ that sinneth shall die.] 

Rom. 6 : 14; E. Y., For sin shall not have dominion [i. e., not 
reign] over you : [you, here, is equivalent to the mortal soma of 
you in verse 12.] 

Rom. '7 : 24,; Gr., Wretched I a man, [i. e., I am a wretched 
man,] who rusetai shall preserve, free, keep back, protect, me from 
the soma, mass, body, of this death ? [One of the definitions of 
soma is, mass. Paul here calls his wretchedness a mass of death. 
And in Rom. 6 : 6 he says, Gr., ... in order that katargethe, may 
be left unemployed, the soma, mass, body, of the sin, (of sin,) of 
the no longer to serve us, to the sin : (to sin, i. e., that we may no 
longer be servants to sin.) And in Colos. 2 : 11 he says, Gr., . . en, 
through, by means of, the apekdusei, the putting off, (metaphor., re- 
nunciation, says Donnegan,) of the soma, mass, body, of the sins of 
the flesh.] In Rom. 7 : 24, the Lat. is, who shall free, or, rid, me 
from the corpus, body, temper, constitution, of this death ? Rheims, 
who shall deliver me from the body of this death ? The Ital. is, who 
me will draw, or, drag, from this body of death ? E. V., who shall 
deliver me from the body of this death ? (Some one has given in the 
margin, " or, this body of death ; " taken from the Italian.) 

Rom. 8 : 13 ; Gr., . . . the deeds of the soma, [the breathing, liv- 
ing, person.] 

Rom. 11 : 3 ; Gr., . . . and they seek the psuche, breath, for, life, 
of me : Lat., my anima : Ital., my anima : Rheims, and E. Y., my 
life. 

Rom. 11 : 9 ; E. Y., ... a snare . . . unto them. 

Rom. 13: 1; Gr., Let every psuche to powers superior yield 
obedience: Lat., every anima: Ital. qyqyj person: Rheims, Let 
every soul be subject to higher powers : E. Y., Let every soul be 
subject unto the higher powers. 

Rom. 13 : 9 ; E. Y., . . . Thou shalt love thy neighbor as thyself. 
[We have had, as the psuche of thee.] 

Rom 15 : 23 ; Gr., epipothian, an anxious desire, longing, [We 
have had this expressed by en-phsh, Gr., psuche, breath, breathing 
after.] 

19 



290 



THEOLOGY OF THE BIBLE. 



Rom. 16 I 4 ; Gr., Who in defence of the psuche of me their own 
necks have put under : Lat., for my anima : Rheims, Who for my 
life have laid down their own necks : Ital., and E. Y., my life. 

[Psuche is used but four times in Romans, namely, 2 : 9 ; 11 : 3 ; 
13 : 1 ; 16 : 4. And the Lat. has anima in each of them. In two 
of them, namely, 2 : 9, and 11 : 3, the Ital. has anima: in one of 
these two, namely, 11:3, the Rheims, and the E. V., have, life. In 
13 : 1, where the Rheims, and the E. V., have, soul^ the Ital. has, 
person. In 16 : 4, the Rheims, the Ital, and the E. Y., have, life. 
In 2 : 9, the other place where the Ital. uses anima^ it is, every 
anima ofman^ for, every person : Rheims, and E. Y., every soul of 
man. Thus is added the testimony of Paul that psuche means 
hreath, for which life is not a synonym, but is an equivalent. We 
readily understand why the Orthodox Rheims, Italian, and E. Y., 
should prefer to give life rather than breath.] 



1 CORIN^THI ANS. 

1 Cor. 2: 14; Gr., Indeed psuchiJcos anthi^opos, [psuchikos is an 
adjective from the noun psuche and verb psuch6,~] a having breath 
man, [i. e., a man having merely the natural breath, and not the 
breath of holiness, the breath proceeding from God, called in the 
Rheims, and the E. Y., the Spirit of God. Of is defined by Web- 
ster, from ; concerning ; proceeding from. These are all the defi- 
nitions he gives. We use of for, belonging to, also.] The Lat. in 
1 Cor. 2 : 14 is. Indeed a having life man, [i. e., a man having mere- 
ly the natural life.] Ital., Now the man animale, animal, compre- 
hendeth not, &e. : Rheims, But the se7isual man perceiveth not, 
&c. : E. Y., But the natural man receiveth not, &c. 

1 Cor. 4 : 11 ; E. Y., . . . we both hunger, and thirst. 

1 Cor. 5:2; Gr., v. 3, And you become puffed, or, inflated, are : 
Lat., V. 2, And you swollen, puffed up, are : Ital., v. 2, And besides 
likewise ye are puffed up : Rheims, v. 2, And you are puffed up : 
E. Y., V. 2, And ye are puffed up, [We have had this expressed by 
SAVollen, puffed up, en-phsh, Gr., psuche, breath.] 

1 Cor. 6 : 15 ; Gr., Know^ ye not that the somata [plural of soma,] 
bodies, (for, living persons,) of you members of Christ are? [i. e.. 



THEOLOaT OF THE BIBLE. 



291 



that you are members of Christ ; the somata of yoa, being equiva- 
lent to, the psuchai of you, the breaths of you, i. e., you : and we 
have seen in the Greek of the Old Testament, the somata used for 
the Heb. en-phshut, plural of en-phsh ; see Gen. 36:6, before givon :] 
The Lat., in 1 Cor. 6 : 15 is. Know ye not that your corpora, [plural 
of corpus, defined by Ainsworth, " synecd. the whole man,"] your 
whole persons, members are of Christ ? Ital., Know ye not that 
your bodies are members of Christ ? Kheims, and E. V., Know ye 
not that your bodies are the members of Christ ? 

1 Cor. 6: 18; Gr., . . . but who porneuon, prostituting himself, 
or, committing fornication, eis, in, or, against, his own soma [i. e., 
in, or, against, himself] sinneth. 

1 Cor. 6:19; Gr., soma, for the whole breathing person. 

1 Cor. 6 : 20 ; Gr., . . . glorify God en, through, by means of, 
the soma of you, and en the pneuma, breath, of you, [The body 
and the breath constituting the whole corporeal breathing person ; 
and Gen. 2 : 7 shews, by psuche m place of pneuma, that they both 
mean the same, namely, breath.] 

1 Cor. 7:5; Gr., ... in order that scholazete, ye may give atten- 
tion to, fasting : Ital., for to attend to fasting : Rheims, that you 
may give yourselves to, &g. : E.Y., that ye may give yourselves to 
fasting. [We have had fasting expressed by depressing the psuche, 
breath.] 

1 Cor. 1 : 35 ; E. V., ... a snare upon you. 

1 Cor. 7 : 37 ; Gr., But who hath stood immoveable in the 
kardia, not having natural impulse : Lat., in his cor, not having 
occasion, or, need: Rheims, For he that hath determined being 
steadfast in his heart, having no necessity : Ital., But who standeth 
firm in (his) cuore, and not hath necessity : see E. V. 

1 Cor. 10 : 6 ; Gr., . . . for the not to be us eagerly desirous of 
bad [things, understood] : Ital., to the end that we not should 
covet things wicked : E. V., to the intent we should not lust after 
evil things. [We have had, the psuche desiring eagerly, longing 
for.] 

1 Cor. 13:3; Gr., . . . kai, yea, though I resign the soma of me 
[i. e,, mjself] in order thsit Jcauthesdmai, I maybe burned: [kau- 
thesomai is the first person singular.] Lat., my corpus, (by synecd. 
the whole man, says Donnegan) that ardeam, I may burn : Rheims, 
and if I should deliver my body to be burned: Ital., and should 
give the my corpo to be burned : E. V., and though I give my body 
to be burned : [The Rheims, and Italian of the verse may suit their 



292 



THEOLOGY OF THE BIBLE. 



Orthodox notion, that what Orthodoxy calls the soul is the person : 
and so, that the soul may give its body to be burned. There is 
no such nonsense in the Greek of the verse, nor in the Latin. But 
King James's Ecclesiastics chose to follow the Rheims, or the 
Italian, as suiting their orthodoxy.] 

1 Cor. 14 : 7 ; Gr., Just as ta^ those, or, the, apsucha^ [plural of 
apsuchos^ compounded from «, the privative or negative particle, 
and pswcAe, breath, ^swcAo, to breathe,] without breath, [for without 
life,] phonen^ sound, or, voice, giving : The Lat. is, without anima : 
The Italian is. Things inanimate : i. e., without anima^ breath : 
Rheims, Even things without life giving sound, whether pipe or 
harp : E. V., The same, except that it begins the verse with And. 

1 Cor. 15 : 45 ; Gr., Thus also it is written," egeneto the first man 
Adam eis psuchen zosan : " [quoting the very Greek words in Gen. 
2 : 7,] " egeneto eis psuchen zosan^'' was born into, or, was made into, 
a breath breathing : The Latin has the same words here as in 
Gen. 2 : 7, ^^f actus est in animamviventem^'' was made into a breath 
living : The Rheims, in 1 Cor. 15 : 45 is. The first man Adam was 
made into a living soul : The Italian is. The first man Adam was 
made into anima vivente^ a breath alive, or, living : The E. V. is, 
The first man Adam was made a living soul. [The Douay of the 
Old Testament gives nothing for the Heb. preposition I, Greek, eis^ 
Lat., m, in Gen. 2:7; and the Ital., and the E. Y., give nothing 
for it there. The Rheims, which was published twenty-seven years 
before the Douay, and thirty years before the E. Y., gives, was 
made into, &c., as the Heb., the Gr., and the Lat., have it in Gen. 
2 : 7. And even the Italian, in 1 Cor. 15 ; 45 gives, was made 
iiito^ &c. But the E. Y., having followed the Douay, and Italian, in 
Gen. 2 : 7, in not giving into, was unwilling to give into in 1 Cor. 
15 : 45, though even the Italian there does. "The man was made 
into a living soul," (by imparting to the inanimate organism the 
breath of life,) is an affirmation in precise language that it was 
the corporeal man that was made into a living soul, or, if the 
reader prefer, became a living soul. And the corporeal breathing 
creature is the only living soul known to the Bible. 

In this ejDistle Paul does not once use as a word of his own 
the word psuche. He does not once use the idiomatic j^hrase with 
l^suche. The reader has observed several passages where he might 
have used the idiom. Paul has no difficulty in getting along 
without the word psuche.l 



THEOLOar OF THE BIBLE. 



293 



2 CORINTHIANS. 

2 Cor. 1: 11; Gr., .... msmj faces: Lat., Rheims, Ital., and 
E. v., many persons, [face in the New Testament, as in the Old, 
is used as eqmYalent to psuche, H.eb., en^hsh, by Synecd.] 

2 Cor. 1 : 23 ; Gr., But I a witness God invoke on the my 
psuche, that ... I came not, &c. : [On my life I declare, is a com- 
mon expression with us : sometimes we say, upon my soul, &g. 
These expressions, like that of Paul, are strong expressions for, 
upon my word. Indeed this is the meaning ; for psiiche, breath, is 
equivalent to word.] Lat., But I a witness God invoke upon my 
anima : Ital., Now I call God for witness on my anima : Rheims, 
But I call God to witness upon my soul: E. Y., Moreover I call 
God for a record upon my soul. 

2 Cor. 2: 10; Gr., /«ce.- Lat, and Rheims, person: Ital., cos- 
petto, presence : E. Y person : Margin, or, sight. 

2 Cor. 6 : 17 ; E. V., ... be ye separate, and touch not the un- 
clean (thing) ; [We have had, the en-phsh, Gr., psuche, that touch- 
eth, &c.] 

2 Cor. 7:15; Gr., And the splagchna, entrails, &c. : (" especially 
the heart and liver; the entrails, as the seat of passion, or feel- 
ing. Metaphor., compassion," says Donnegan.) Lat., viscera, the 
entrails, of him : Ital., Therefore also he is much more emboweled 
towards you : Rheims, And his bowels are more abundantly to- 
wards you: E. Y., And his inward affection is more abundantly to- 
ward you. 

2 Cor. 8 : 12; Gr., For if tha prothumia, ready will, or, ardour, 
zeal, be before : Lat., For if the will in readiness be : Rheims, For 
if the will be forward : Ital., For if there be the readiness of the 
mind : E. Y., . . a willing mind. [We have had in the Ital., and 
E. Y., mind where the Heb. is en-phsh, and the Gr. psuche.'\ 

2 Cor. 8 : 16 ; E. Y., . . . which put the same earnest care into 
the heart of Titus, [We have had in the Ital., and the E. Y., heart 
where the Heb. is en-phsh, and the Gr. psiiche.l 

2 Cor. 10 : 10 ; Gr., . . . but the presence of the soma of him 
weak, or, feeble. [Soma here means the whole breathing person ; 
equivalent to en-phsh, Gr., psuche, so often used for the whole 
breathing person.] 

2 Cor. 11 : 7; Gr., . . . myself tap'einon, depressing, lowering, 
humbling. [We have often had this Gr. verb used with psuche.'] 



294 



THEOLOGY OF THE BIBLE. 



2 Cor. 12 : 15 ; Gr., I moreover very willingly will expend and 
be expended for the psuchon of yon : Lat., for your animas : Ital., 
for your anime : Rheims, But I most gladly will spend and be 
spent myself for yoii7^ souls : E. V., And I will very gladly spend 
and be spent for you. 



GALATIA^s^S. 

Paul does not use the word psuche in Galatians. The reader 
of Galatians in the English Version will observe several places 
where he might have used it. 



EPHESIAN^S. 

Ephes, 5 : 28 ; Gr., So ought the men [men] to love their own 
women [i. e., their wives] as theii' own somata^ bodies: [living 
bodies, of course : as their own bodies, means, as themselves, equiv- 
alent to, as the ^^sucJias of them.] The Lat. word used in Ephesians 
5 : 28, is corpora^ plural of corpus y by Synecd., says Donnegan, the 
whole man ; which is plainly the meaning here. 

Ephes. 5 : 29; Gr., For no one ever the flesh of himself hated ; 
[i. e., ever hated himself.] 

Ephes. 6:6; Gr., Not with eye-service, as seeking to please 
men, but as servants of the Christ, doing the will of God from, or, 
out of, psuche^ breath, [for, desire, affection :J Lat., from, or, out of, 
the mind : Ital., of, or, from, mind^ or, understanding : Rheims, 
from the heart : E. Y., from the hem^t. 

[Paul uses psuche but once in Ephesians : and there the Lat. 
and Ital. render it mind: and the Rheims and E. Y., heart.l 



PHILIPPIANS. 

Philip. 1 : 8 ; Gr., For, a witness of me is God, [Equivalent to 
his (Paul's) expression m 2 Cor. 1 : 23, I call God a witness on the 



THEOLOGY OF THE BIBLE. 



295 



my psuche : And the E. Y., here is, For God is my record ; and in 
2 Cor. 1 : 23, the E. Y. is, I call God for a record upon my soul :'] 
how I long for, or, desire earnestly, all you en^ in, or, through, en- 
trails, or, bowels, of Jesus Christ. [We have had long for^ expressed 
by psuche^ breath, breathing after.] 

Philip. 1 : 20 ; Gr., . . . Jcai^ even, or, also, now, shall be extolled 
Christ en^ through, by means of, the soma of me, [i. e., through, by 
means of, me,] whether dia, through, or, by means of, life, or, dia 
death. [It is only the living body, living person, that can die. We 
hear Orthodoxists say, death of the body ; an absurdity not found 
in the Bible. It has no such language as, the death of the body.] 

Philip. 1:27; Gr., . . . that ye remain fixed in one pneuma^ 
breath, with ono, psuche (breath, for^ with one consent, or, accord, 
fighting together te^ [the Gr. article in the dative without any pre- 
position,] in the, belief, or, faith, of the good news : Lat., in one 
spiritus, breath, unanimes, (with one breath, for,) with one consent, 
or, accord, (and so defined,) labouring together in the faith of the 
good news : Rheims, that ye stand fast in one sjnrit, with one 77iind 
{Gr. psuche) labouring together for the faith of the Gospel: Ital., 
that ye stand fast in one spirito, fighting together of one same 
mind per, in, through, or, by, the faith of the good news : E. Y., 
that ye stand fast in one spirit, with one mi^id striving together 
for the faith of the Gospel. 

Philip. 2:2; Gr., . . . sumpsuchoi, [compounded of sun, to- 
gether, 2^ndi psucho, to breathe,] breathing together, [i e., agreeing; 
expressed in 1 : 27 by with one psuche:'] Lat., unanimes, of one 
breath, [for the Gr. sumpsuchoi .*] Rheims, being of one accord : 
Ital., (being) of one mind: E. Y., (being) of one accord. 

Philip. 2: 19; Gr., ... in order that also I eupsucho, [com- 
pounded of eu, Avell, easily, and psucho, to breathe,] may breathe 
well, or, freely [for, that I may be of good courage, or, consolation,] 
knowing ta, these [things] concerning you : Lat., that et, also, I in 
good mind may be, &c. : Ital., in order that I also, having known 
your state, may be inanimato, inbreathed : [for, encouraged ; giv- 
ing that I may be inanimato for the Gr., that I eupsucho .*] The 
Rheims is, that I also may be of good comfort, when I know the 
things concerning you: E. Y., that I also may be of good comfort, 
when I know your state. [Taken partly from the Rheims, and 
partly from the Italian.] 

Philip. 2: 20; Gr., For no one have I isopsuchon, [compounded 
from isos, like, and psucho, to breathe,] like breathed : [i. e., breath- 



296 



THEOLOGY OF THE BIBLE. 



ing together, for, agreeing in sentiment, or, feeling; equivalent to 
conspiring, from the Lat. con, together, and spiro, to breathe ; i. e., 
of like spirit; spirit being the most usual Douay, Kheims, and 
E. V. word for the Lat. spiritus, its noun from spiro, to breathe.] 
E. v., like minded. 

Philip. 2 : 26 ; Gr., Since longing for, or, desiring earnestly, he 
was, all you, and being dejected, 

Philip. 2 : 30 ; Gr., Because dia, through, by, the work, or, la- 
bour, concerning the Christ, unto death he drew near, exposing 
himself to danger in, or, as to, the psuohe, in order that he might 
fill up the of you want of the on the side of me public service : The 
Lat. has, yielding his anima: Ital., For he is been well nigh the 
death joer, through, by, in, the work of Christ, having exposed to 
risk his own life for to supply the defect of your service towards 
me : Rheims, Because for the work of Christ, he came to the point 
of death, delivering his life, that he might fulfil that which on your 
part was wanting towards my service : See E. V. ; It gives, not 
regarding his life. 

[In this epistle Paul use; pswcAe twice, namely, 1: 27; 2: 30. 
In the first, the Lat. has a word from anima ; and in the second 
has the word anima. In 1 : 27 the Rheims, the Ital., and the E.Y., 
have mind. In 2 : 30 the Rheims, the Ital., and the E. Y., have 
life. 

He uses psuche and psucho in composition with other words, in 
three places, namely, 2 : 2, sumpsuchoi, breathing together, for, 
agreeing : 2 : 19, eupsucho, breathe well, or, freely : 2 : 20, isopsu- 
chon, like breathing, breathing alike, i. e., agreeing in sentiment, or, 
feeling. And we have had other compounds with psucho, namely, 
elcpsucho, to breathe entirely out, i. e., to exspire, die : anc^sucho, 
to breathe in, or, up and down, or, thoroughly : apsuchos, without 
breath, for, wanting courage ; without soul, to use the E. V. word 
so often given for psuche, oUgopsuchos, of little breath, for, of little 
courage. And we have in the Gr. Lexicon, apsuched, to be without 
breath, defined, to be inanimate, lifeless ; to faint : apsuchia, de- 
fined, want of soul, or, life ; inanimation ; state of fainting ; pusil- 
lanimity, cowardice, or dejection. And we have in the Lexicon, 
empsucho, to inbreathe, defined, to animate, vivify, quicken, (i. e., 
to make alive) ; and empsuchos, inbreathed, defined, animated, liv- 
ing. Empsucho, to inbreathe, is equivalent to empneo, to inbreathe, 
the verb we have had in Deut. and Joshua, compounded of en, in, 
and pned, to breathe ; from which verb piied is the Gr. pneuma. 



THEOLOGY OF THE BIBLE. 



297 



breath. Fneuma is the Greek noun for which the Lat. gives 
spiritus, the Ital., spirito, and the Douay, Rheims, and E. V., so 
often, spirit. Can any one ask stronger additional proof of the 
meaning of psuche than these numerous compounds afford ?] 



COLOSSIANS. 

Col. ^: 18; Gr., . . . mcomideYatelj phusioumenos, inflated, 
puffed up with pride, by the noos, thought, or, opinion, of the flesh 
of him: [i. e., of himself :]■ Lat., in vain, or, to no purpose, puffed 
up by the thought, or, sense, of his flesh : Rheims, in vain puffed 
up by the sense of his flesh: Ital., being rashly puffed up by the 
mind of his flesh : E. V., vainly puffed up by his fleshly mind. 

Col. 3 : 23 ; Gr., And every ho, that, whatever ye do, ekpsuches, 
from breath, [i. e., in earnest] do ye : Lat., from mind do ye : Ital. 
And ... do ye from mind: Rheims, Whatsoever you do, do (it) 
from the heai^t : E. V., And whatsoever ye do, do (it) heartily. 

[In Colossians Paul uses^mcAe but once ; and for it, the Lat. 
and Ital. give mind ^ the Rheims, /rom the heart; the E. Y., 
heartily^ 



1 THESSALONIANS. 

1 Thess. 2:4; Gr., . . . but to God the examining into the Tcar- 
dias, hearts, souls, minds, of us. [The one word kardia, Rheims, 
and E. Y., heart, expresses all that is expressed by the cumulated 
words before used by some of the Scripture writers.] 

1 Thess. 2:5; Gr., . . , God a witness : [See before, 2 Cor. 1 : 
23 ; Philip. 1:8.] 

1 Thess. 2:8; Gr., . . . Thus longing for, or, desiring eagerly, 
you, we were contented to impart to you not only to, that, or, the, 
euaggelion, good angeling, good message, good tidings, of [i. e., 
proceeding from] God, but hai, also, or, even, the of ourselves 
psuchas, [i. e., ourselves, or, our lives,] because dearly beloved to us 
ye were become : Lat., but etiam, also, further, our animas : Rheims, 



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THEOLOGY OF THE BIBLE. 



but also our own souls : because you were become most dear unto 
us : Ital., but also our own anime ; because to us ye were beloved : 
E. y., but also our own souls^ because ye were dear unto us. [ TTs 
and our own souls, i. e., ourselves, mean the same. Would Ortho- 
doxy have it that they could impart to others their own Orthodox 
souls ?] 

1 Thess. 6 : 14 ; Gr., . . . encourage the oUgopsuchous, of little 
breath : [i. e., of little courage :] Lat., encour age pusillanimes, the 
of little breath : Ital., encourage the pusillanimi, of little mind: 
[It should he pusillanime, of little breath.] Rheims, comfort the 
feeble-minded : E. V., the same. 

1 Thess. 5 : 23 ; Gr., But, or, indeed, may the God of the peace 
of mind [of peace of mind, i. e., from whom is peace of mind,] him- 
self sanctify you perfectly complete : Jcai, yea, or, and, may com- 
plete the pneuma, and the psuche, and the soma of you, the breath 
and the life and the person of you, amemptos, complete en, on, or,- 
at, the presence of the Jcurios of us Jesus Christ be conserved. (Con- 
serve, is defined by Walker, preserve without loss.) [Where pneu- 
ma and psuche (both meaning breath) come together, as here, one 
of the secondary meanings of psuche is to be used. An instance of 
this has occurred before in the same writer, Philip. 1:27. The Gr. 
there is, in one pneuma, with one psuche. The Rheims, Ital., and 
E. v., there give mind for psuche. So here, 1 Thess. 5 : 23, the 
pneuma, and the psuche, are to be rendered, the breath, and the 
life ; and these being immediately followed by, and the soma, the 
soma here means the living person. So that the three words to- 
gether express the complete living person j breath, and life in con- 
sequence of breath, and the complete corporeal living person, as the 
result of breath and life and soma. If the reader think it worth 
while, he will find, by looking through these pages, that for psuche, 
life is given 125 times in the Old Testament, 20 times in the Books 
called Apocryphal, and 36 times in the New Testament.] The Lat. 
of 1 Thess. 5 : 23 is, May the God of peace, or, inward peace, sanc- 
tify you per, by, or, in, all [things], ut, to the end that, integer, en- 
tire and whole, or, safe and sound, your spiritus, et aoiima et corj^us, 
your breath, and life and whole man, without complaint on, or, at, 
the advent of our Dominus Jesus Christ may be saved. [In almost 
all the places where life is given fox psuche the Lat. word fox psuche 
is anima, and the Latin corpus is defined by Donnegan, " Synecd. 
the whole man," as one of its definitions.] The Rheims of 1 Thess. 
5 : 23 is, And may the God of peace himself sanctify you in all 



THEOLOGY OF THE BIBLE. 



299 



things, that your whole spirit, and soul, and body, may be preserved 
blameless in the coming of our Lord Jesus Christ : Ital., 'Now the 
God of the peace sanctify you himself wholly entire ; and may be 
conservato, conserved, entire the your spirito, and the anima and 
the corpo^ without fault at the event of our Signor Jesus Christ : 
E. v., And the very God of peace sanctify you wholly : and (I pray 
God) your whole spirit, and soul, and body, be preserved blame- 
less unto the coming of our Lord Jesus Christ. [Why did James's 
Ecclesiastics interpolate I pray God? And why did they giYQ unto 
before their words the coming, c&c. f~\ 



2 THESS ALONIANS. 

2 Thess. 2 : 17; Gr., . . . encourage of you the hardias: p. e., 
yourselves ; equivalent to the psuchas of you, in other places.] 
2 Thess. 3 : 11 ; E. Y., . . . busy-bodies, [i. e., busy persons,] 
2 Thess. 3 : 13; Gr., But ye, brethren, lose not courage, or, de- 
spond not, (margin, faint not) well doing. [We have had, lose 
courage, despond, faint, expressed with psiiche. Paul does not use 
psuche in this Epistle. The reader will readily observe several 
passages in which he might have used the idiomatic phrase with 
psuche.'] 



TIMOTHY, FLRST AND SECO^^^D. 

Paul does not psuche in either of these Epistles. He uses 
literal language. 

In 2 Tim. 1 : 16 ; the Gr. is, . . . for, many times me anepsuxe 
[from a7ia and^st^cAo, see before,] he hath inbreathed me, for, re- 
vived my courage : Lat., hath comforted me : Ital., for many times 
he me hath recreated, or, comforted, or, refreshed : Rheims, because 
he hath often refreshed me : E. Y, for he oft refreshed me. 

2 Tim. 2 : 26 ; Gr., And ananepsosin, they may recover again the 
sober senses out of tou didbolou, the accuser's, snare, being taken 
alive, or, made prisoners, by him, to, the will, or, desire, of him : 
[We have had, snare to en-phsh. This is a personification of sin, 



300 



THEOLOGY OF THE BIBLE. 



called the accuser.] The Lat. is, And they may come to their senses 
again from the snares of the didbolus : [The Lat. has no word dior 
holus : it is the Gr. word.] Ital., So that, returned to sane mind, 
they may go out of the snare of the diavolo, (defined by Graglia, 
devil, evil spirit,) [i. e., spirit of evil, breath, for, disposition, tem- 
per, of evil,] by which they were been caught, ^er, by, or, through, 
(to do) [i. e., by doing] his will : [The Ital. of evil is easily made 
into devil. The ItaL de, of, before evil, would be deevil ; but when 
two e's come together one is struck out and an apostrophe used, 
thus, deevil And all Orthodoxy had to do was, to strike out the 
apostrophe, and write devil. If we personify this spirit of evil, and 
call it devil, then we have in the Ital., also, a personification of sin, 
or of the disposition to sin.] The Rheims of the verse is, And they 
may recover themselves from the snares of the devU, by whom they 
are held captive at his will : [Very good Romanism :] E. V., And 
(that) they may recover themselves out of the snare of the devil, 
who are taken captive (Margin, " Gr., taken alive,") by him at his 
will. 

2 Tim. 3:2; Gr., For shall become the men [men] lovers of 
themselves : Rheims, of themselves : Ital., of their own selves : E. V., 
of their own selves. [We have had themselves for the psuchon of 
them.] 



TITUS. 

Paul does not use psuche in his Epistle to Titus. He uses 
literal language. 



PHILEMON. 

Paul does not use psuche in this Epistle. He might have used 
it in several places. 

Philem. y. 1 : Gr., . . . for the entrails, or, bowels, of the holy 
are refreshed by thee. [We have had refreshed expressed by, re- 
store the psuche, breath.] 

Philem. v. 19 ; E. V., . . . how thou owest to me even thine 



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301 



own self [equivalent to, tlie pmche of thee, the breath, for, life, of 
thee, as elsewhere expressed.] 

Philem. y. 20 : Gr., . . . refresh of me the entrails, or, bowels, 
[equivalent to refresh the jt?swcAe, breath, of me.] 



HEBREWS. 

Heb. 4 : 12 ; For zoji, breathing, or, living, Ao, that, logos^ 
word, of [proceeding from] God, and effective, and more cutting 
than any sword twice cutting, or, two-edged, kai^ yea, or, even, 
passing, or, penetrating, achri^ until, or, quite through to, partition 
pmche and pneiima^ of joints and marrows, (metaphor., says 
Donnegan, the innermost part, the brain,) Jcai, yea, kritikos^ a critic, 
of reflections, or, meditations, and thoughts of kardia : The Lat. is, 
. . . et, even, extending, or, reaching along, to the compartment 
animae ac spiritus, of breath and breathing : Ital., e, yea, reaching 
to the division of the anima^ 6, yea, or, and, of the spirito : Rheims, 
and reaching unto the division of the soul and the spirit: E. Y., 
piercing even to the dividing asunder of soul and spirit. [In Or- 
thodoxy, soul and spirit mean the same. What could James's Or- 
thodox Ecclesiastics have understood by, dividing asunder of soul 
and spirit P] 

Heb. 6 : 18; Gr., In order that dia, through, or, by means of, 
two things steadfast, or, unalterable, . . . enduring consolation we 
might have, hoi, who, flying to obtain the before lying, or, before 
set, hope. 

Heb. 6: 19; Gr., Which as an anchor we have of the psuche, 
breath, [for desire, or, breathing after,] both secure and steady, 
and entering into to, the, interior, or, more inward, of the covering, 
or, curtain, or, vail. 

Heb. 6:20; Gr.,Where prodomos, a forehouse, or, vestibule, for, 
or, in behalf of, us entered in Jesus according to the order, or, 
function, of Melchisedec, a high priest being made eis ton aidna, 
for man's estate, or, for ever: Lat., v. 19, Which as an anchor we 
have to the anima secure and steady, and going in even to the 
more inward of the covering, or, vail : v. 20, uhi, in which place, 
or, where, a goer before entered Jesus, according to the order, or, 
succession, of Melchisedec a chief priest made for ever: 



302 



THEOLOGY OF THE BIBLE. 



[The Greek, and the Lat., express beautifully here the glorious 
idea, that Jesus died and entered the tomb, the covering, or, veil, 
(as the Gr. and Lat. have it) ; and that the hope of Christians is 
as an anchor cast within his tomb, secure and steady, which will 
hold until they who are buried in him shall be made partakers of 
his resurrection. That by thus dying and entering the tomb, and 
being raised from the dead, Jesus was made a high priest, preach- 
ing, announcing, angeling, to man the glad tidings of a life from the 
grave to them who die in him :] The Ital. has, like an anchor se- 
cure and firm, or, fast, of the anima, and that entereth even to the 
within of the vail : v. 20, Where entered for us, (as) a forerunner, 
Jesus, made forever high priest, according to the order of Melchis- 
edec : Rheims, v. 18, That ... we may have the strongest comfort, 
who have fled for refuge to hold fast the hope set before us ; v. 19, 
Which we have as an anchor of the soul^ sure and firm, and which 
entereth in even within the veil ; v. 20, Where the forerunner Jesus 
is entered for us, made a high priest for ever, according to the 
order of Melchisedec : See the E. V. of the verses. 

Heb. 7:5; Gr., ... of the brethren of them, although having 
come out of the haunches of Abraham. [We have had in the Old 
Testament, jl9swcAa^ out of the haunch of Jacob.] 

Heb. 1 : 27 ; Gr., . . . himself having offered up, [see John 10: 
11, 15, 17, thepsuche of him.'] 

Heb. 8:10; Gr., . . . giving ordinances of [proceeding from] me, 
into the dianoia, thought, or, understanding, of them, kai, even, 
upon the Jcardias of them I will write them. 

Heb. 9 : 7 ; E. Y., . . . which he [the high priest] offered for him- 
self, and the ignorances of the people. [In the Old Testament we 
have atonement offered for psuchas.'] 

Heb. 10 : 10; Gr., . . . through the offering of the soma of Jesus 
Christ. [/S'oma, here, means the living person.] 

Heb. 10 : 22 ; E. Y., Let us draw near with a true heart, Gr. 
kardia. 

Heb. 10: 38; Gr., "Yet, or, but, the just on account of, or, in 
consequence of, faith, shall live again : [i. e., he Avho shall be ac- 
counted just through faith in Christ :] kai^ but, if he shrink from 
cowardice, not will consent the psuche of me to him." [This is 
given in the Greek as a quotation.] 

Heb. 10: 39; Gr., We, but, not are of cowardice to, or, for, 
apoleian^ loss, perdition, destruction, death ; [i. e., death as a final- 
ity ; for to death m the common acceptation all are subject;] but 

% 



THEOLOGY OF THE BIBLE. 



303 



of faith to, or, for, peripoiesin^ acquisition, of psuche^ breath, life : 
[i. e., from the grave:] Lat., to, or, for, acquisition of anima: Ital., 
to cause gain of the anima : Rheims, But we are not the children 
of withdrawing unto perdition, but of faith to the saving of the 
soul. E. Y., But we are not of them who draw back unto perdition ; 
but of them that believe to the saving of the soul. 

Heb. 12 : 3; Gr., . . . That not ye be distressed, in i^iQ psuchais 
[dative plural of psuche] of you dissolving, or, relaxing : Lat., in 
your minds fainting, or, failing : Ital., in order that, fainting in the 
mind, ye may not be overcome. Rheims, that you be not wearied, 
fainting in your minds : E. Y., lest ye be wearied and faint in your 
minds. 

Heb. 12: 5; E. Y., My son , nor faint when thou, &c. 

[The same Gr. verb is used here as in v. 3.] 

Heb. 13 : 11 ; Gr., For of z66n, breathing creatures, of which is 
brought the blood for sin into the holies, &c : Lat., of those ani- 
malium, breathing creatures : Ital., For the corpi of the animali 
whose blood is brought to the sanctuary, &c. Rheims, For the bodies 
of those beasts, whose blood is brought into the Holies, &c: E. Y., 
For the bodies of those beasts, whose blood is brought into the 
Sanctuary, &c. 

Heb. 13 : 15 ; E. Y., ... let us offer the sacrifice of praise to God, 
that is, the fruit of (our) lips, &e. [lips is equivalent to psuche / for 
the lips can't praise without breath.] 

Heb. 13 : 17 ; Heb., Yield tois, to those, heading you, hai, yea, 
or, and, yield, or, obey, you: for they watch vigilantly over, or, 
foi' the protection of the psuchon [genitive plural of psuche] of you, 
[yoit and the psuchon of you mean the same.] 



JAMES. 

James 1:8; Gr., Aner, a man, dipsuchos, [compounded from 
dis, double, and psuche, breath, psucho, to breathe] double breathed, 
unsteady in all the ways of him: Lat., double in mind: Ital., A 
man double of cuore, unstable in all his ways : Rheims, A double- 
minded man (is) inconstant in all his ways : E. Y., A double- 
minded man (is) unstable in all his ways. 

James 1 : 14 ; Gr., But every one is tried, by his own 
longings, or, eager desires, drawn along and snared, or, captured. 



304: 



THEOLOGY OF THE BIBLE. 



[We have had en-phsh, Gr., psiiche^ snared; and we have had, 
longing, eager desire, expressed by en-phsh, Gr., psuche.'] 

James 1:2]; Gr., . . , en, in, meekness receive ye the emphuton^ 
inspired, [i. e., the inbreathed,] word, the being able sosai^ to 
bring back safe from death, the psuchas of you : [i. e., you :] Lat., 
your animas : [The Lat. has not the verb salvo.'] Ital., receive ye 
with meekness the word ingrafted in you, the which is able to save 
your anime: Rheims, with meekness receive the ingrafted word, 
which is able to save your souls : E. V., the same. 

James 1 : 22 ; E. Y., . . . deceiving your own selves, [equivalent 
to, the en-phshs, Gr., psuchas, of you ; for which we have in E. Y., 
yourselves.'] 

James 2 : 16; Gr., . . . useful for the soma, [i. e., the living 

person ; equivalent to psuche.] 

James 2 : 26 ; Gr., For as the soma apart ivom p7ieuma, breath, 
ne'kron, dead, or, a dead body, is, &c : The Lat. gives spiritus for 
pneuma : The Ital, spirito : Rheims, without the spirit : E. Y., 
without the spirit, (margin, " or, breath,^'') [without hreath, as in 
Gen. 2 : 7, the inanimate organism, before nshme, breath, was im- 
parted to it, had not life ; was dead.] 

James 3:2; Gr., . . . this a perfect, or, finished, man, able to 
govern by a bridle 'kai, even, the whole soma. \^Soma here means 
the living person ; equivalent to psuche^ 

James 3:3; Gr., . . . and the whole soma of them [the living 
horses] we convey from one place to another. \Soma here means 
the living horse, equivalent to en-phsh, Gr., psuche; for every 
breathing creature is an en-phsh, Gr., 2^ psuche, in the Bible.] 

James 3 : 6 ; See this under Mat. 10 : 28. 

James 4:2; Gr., Ye desire eagerly, . . . and aspire anxiously 
after, &c. [Both these are frequently expressed with psuche, breath, 
and with pneuma, breath : To desire eagerly is, to breathe after ; 
and to aspire is, to breathe after, as in 4 : 5.] 

James 4:5; Gr., Whether think ye that vainly he, that. Scrip- 
ture saith • " To envy, or, jealousy, longeth for, or, desireth earn- 
estly, thQ pneuma which dwelleth in us ?" 

James 4:8; Gr., . . . dipsuchoi, double breath'd : Lat., double 
in mind: Ital., double of mind: Rheims, and E. Y., ^oy\SA<^-minded. 

James 4 : 10 ; Gr., Depress, or, humble, yourselves. [We have 
had, depress, humble, the psuchas of you.] 

James 4: 14; Gr., . . . for what the zoe, breath, of you? gar, 
indeed, or, for, atmis, steam, or, a vapour, it is, he, which, for a 



THEOLOGY OF THE BIBLE. 



305 



little appearing, but then disappearing : [This is a perffect descrip- 
tion of the breath outbreathed as it sometimes appears, like steam, 
or a vapour, and quickly disappears.] The Lat. gives, for what is 
your life f vapour, steam, or, a vapour, it is, &c. : The Douay, 
Ital., and E. V. give, for what is your life? It is a vapour, &c. [Ifc 
is plain that the Gr. zoe in the verse means breath : zoe is from the 
Greek verb zao^ to breathe, an onomatopoietic word, as before seen. 
The language of Scripture, throughout, is wholly unsuited to the 
Orthodox dogma, inherent immortality, the immortal soul, immor- 
tal spirit. And life^ given by the Lat., the Rheims, the Ital., and 
the E. Y., instead of breathy in this verse, making the verse read, 
your life is a vapour, &c., is wholly unsuited to the Orthodox dog- 
ma, that each of us has inherent immortality, — a life never to end.] 
James 5 : 19, 20; Gr., Brethren, if any one 6?z, among, you be 
led astray from the truth, and any one epistrepse^ turn round, or, turn 
back, him, v. 20, Know he, that Ao, who, epistrepsas^ having turned 
round, or, turned back, a sinful e^, from, or, out of, a going astray 
of him, soseij shall bring back safe, 2^ psuche eJc^ from, or, out of, 
death, kai^ yea, or, and, shall cover, or, veil, a great number of sins : 
Lat., V. 19, if any one of you shall have wandered from the truth, 
and any one converterit^ shall turn about, him, v. 20, He ought to 
know that who shall cause converti^ to be turned about, a sinner 
from the wandering of his way shall make sound the anima of him 
[i. e., him] out of, or, from^ death, &c. : Rheims, if any of you err 
from the truth, and one convert him ; v. 20, He must know, that 
he who causeth a sinner to be converted from the error of his way, 
shall save his soul from death, &c. : Ital., if any one of you go 
astray from the truth, and somebody him converte^ turn, change, or, 
convert ; Know he, that who shall have comertito^ turned, changed, 
or, converted, a sinner from the error of his way, shall save an ani- 
ma from death, &c. : See E. V. [It is plain that the Gr. in v. 20, 
shall bring back safe 2b psuche^ breath, (i. e., a person) out of, or, 
from, death, means, shall cause his resurrection out of death. It 
cannot mean, shall save him from dying. And Donnegan defines 
the verb sozo^ whence sosei, to bring back safe ; giving also, to pre- 
serve, keep safe ; and Groves, among his definitions, gives, deliver, 
rescue, bring safe, giving, also, to save, preserve. And the Greek 
noun sottria, from the same verb, Donnegan defines, recovery, res- 
toration ; giving, also, preservation, protection : and Groves defines 
it, redemption, deliverance, salvation, giving, also, preservation, 
safety. And the Gr. noun soter, from the same verb, Donnegan. 
20 



306 



THEOLOGY OF THE BIBLE. 



defines, a saviour, one wlio recovers what was lost ; giving, also, 
preserver, protector : and Groves defines it, deliverer, saviour ; giv- 
ing, also, preserver. And even in Orthodoxy save^ and salvation^ 
are used to denote a state beyond the grave. By salvation, saved, 
saving, E. Y., to the saving of the soul. Orthodoxy means, what it 
calls a blessed immortality : and it tells its disciples that death, in 
reference to those who die in sin, means, an immortality of misery. 

Having thus shewn the two meanings in which the Gr. sozd and 
its derivatives are used, it is proper to inform the reader that in the 
Heb. there are words which are used in like different senses ; and 
that there are many instances of paronomasia, what we call, play 
upon words, in the Hebre^. Gesenius gives many instances. Un- 
der Ihh he gives the Heb. words in Job 11 : 12, and says, there is a 
paronomasia in that verse : he renders the Heb. thus : but man (is) 
empty, (and) void of understanding ; the next clause in the verse 
he gives thus, and man is born (like) a wild ass's colt. See the v. 
in the E. V. Under Ihsh he gives the Heb. words in Job 29 : 14, 
and says, there is a play on the double use of this word in that 
verse. He renders the first clause in that verse thus : I have put 
on righteousness, and it has put me on : i. e., says he, I am covered 
without with righteousness as a garment, and within it wholly fills 
me. Connected with this latter use, says he, is the expression by 
which the spirit of God is said to put on any one,i. e., says he, to fill 
him ; citing Judges 6 : 34 ; 1 Chron. 12 : 18 ; 2 Chron. 24 : 20 : Com- 
pare, says he, Luke 24 : 49. [In Judges 6 : 34, the Heb. is, ii. 
But, ru-ach, a breath, of (i. e., proceeding from) Jehovah Ibshe, put 
on, Gideon : (i. e., says Ges., filled him :) Douay, But the spirit of 
the Lord came upon Gideon, and he sounded the trumpet : E. Y., 
But the Spirit of the Lord (Margin, a wisdom and a courage di- 
vinely inspired. — Ed.) came upon Gideon, and he blew a trumpet. 
[How blow without ru-ach, breath ?] 

Li 1 Chron. 12; 18, the Heb. is, u. But, ru-ach, a breath, Ihshe, 
put on (i. e., says Ges., filled) Amasai, chief of those thirty. To 
thee, David, &c. : \ru-ach, breath, here means, a word, or, speech, 
spoken to David :] Douay, But the spirit came upon Amasai the 
chief among thirty, {and he said: inserted:) We are thine, O 
David : E. Y., Then the spirit came upon Amasai, (who was) chief 
of the captains, (and he said,) Thine (are we,) David, &c. In 2 
Chron. 24 : 20, the Heb. is, And ru-ach, a breath, of [i. e., proceed- 
ing from] God Ibshe, put on (i. e., filled, says Ges.,) Zechariah, son 
of Jehoiada that priest, and he stood up, or, arose, above, or, ove)-, 



THEOLOGY OF THE BIBLE. 



307 



the people, and spoke, or, said, to them : [How speak, or, say, 
without ru-ach^ breath ?] Douay, The spirit of God then came upon 
Zachariah, and he stood . . . , and said to them : E. Y., And the 
Spirit of God came upon . . . and said unto them, &c. The Greek 
in Luke 24 : 49 is, . . . till endusesthe^ ye put on, strength, or, vig- 
our, power, from on high : Rheims, till you he endued with power 
from on high : E. Y., the same. 

The Rev. John Maonaught has at large and well shown, in his 
work on Inspiration, that the pious writers of the Old Testament 
ascribed every thing good in man, and in what we call nature, to 
the ru-ach^ breath, spirit, of God, (i. e., the breath of holiness, used 
for, divine influence.) In conclusion, he says : " Whatever, in the 
common thoughts of ordinary men, or in the cleverness and genius 
of extraordinary men, in the poetry of the Psalmist, or in the pre- 
dictions and moral teachings of the prophet, whatever, in any or 
all these matters, or in aught else, was good, the Bible writer at- 
tributed to the Tu-ach of God." This ru-ach of God, of the Old 
Testament, is the breath, spirit, of holiness of the New Testament, 
called by the Rheims, and the E. Y, the Holy Spirit, the Holy 
Ghost. 

Under mshq Ges. gives the Heb. words in Gen. 15:2, and says 
There is a play on this word in that verse ; where he renders what 
he calls the difficult and much-discussed passage thus : Son of pos- 
session (i. e., says he, possessor) of my house, he son of Damascus 
(i. e., says he, a Damascene) Eliezer. Under the Heb. word sir he 
gives the Heb. words in Eccl. 7 : 6, and says, there is a play of 
words in that verse, thorns, briers, being so called, says he, from 
the idea of boiling or bubbling up, a notion which is applied to the 
redundant and luxuriant growth of plants, citing Isai. 34 : 13 ; and 
sir, a pot, being so called, says he, from boiling and bubbling, citing 
Jer. 1 : 13; Ezek. 11 : 3, 7 ; 24 : 3, 6. Under srr he gives the 
Heb. words in Jer. 6 : 28, and says, there is a play of words in that 
verse. And under ohri he gives the Heb. words in 1 Sam. 13: 3, 
and says, there is a paronomasia, play of words, in that verse. And 
under he gives the Heb. words in Isai. 24 : 17, and says, there 
is a paronomasia in that verse. And under shmnim he gives the 
Heb. words in Gen. 27 : 39, and says, there is a play of words in 
that verse. And under shshi he cites Ezek. 16 : 13, where the He- 
brew has the words shshi u mshi, and says, there is a paronomasia, 
with the word mshi. A reader of the E. Y. would not know that 
there was a single instance in the Bible of such a way of speaking 



308 



THEOLOGY OF THE BIBLE. 



as a paronomasia, a play upon words. It has always been, as far 
as we know, and it is to this day among ourselves, a frequent mode 
of speaking. And when we have learned that it is frequent in the 
Hebrew Scriptures, the Old Testament, we are prepared not to be 
surprised to find it in the New Testament, particularly in the say- 
ings of Jesus, whose mode of speaking partook more of the enig- 
matical than that of any of his disciples. 



1 PETER. 

1 Pet. 1:9; Qi\, komhomenoi, obtaining, recovering, [i. e., in 
the prospect of obtaining, recovering ; for they certainly did not 
obtain it before their death,] the telos, aim, end, issue, of the faith 
of you, soterian^ a restoration, recovery, psuchon^ of breaths : [for, 
of lives :] Lat., Bringing again, or, getting the end, or, purpose, of 
your faith, the life of animccs: Ital., obtaining, or, getting, the end 
of your faith, the health, or, safety, of the anime: Rheims, Receiv- 
ing the end of your faith, (even) the salvation of (your) souls : E.Y., 
the same. 

1 Pet. I: 11 ; Gr., . . . faces ; Lat., Rheims, Ital., and E. V., 

perso7is. 

1 Pet. 1 : 22 ; Gr., The psuchas of you [i. e., yourselves] having 
purified m, through, by means of, the obedience [obedience] of the 
truth dia, through, by means of, by the aid of, pneumatos, a breath, 
spirit, [proceeding from God, i. e., by the aid of divine influence,] 
to, or, into, philadelphian, a fraternal love, unfeigned ; out of a 
clean, or, pure, kardia one another love cordially : Lat., Your ani- 
mas : Rheims, Purifying your souls in the obedience of charity, 
with a brotherly love, from a sincere heart love one another earn- 
estly : [The Lat. and the Rheims, do not render the Gr. pneiima in 
the verse:] Ital., You having purified your anime^per^ through, or 
by, the obedience [obedience] to the truth, per^ through, or, by, 
the spirito^ [i. e., leaf exochm^ by way of eminence, the breath, 
spirit^ of holiness, proceeding from God, called elsewhere in the 
Rheims, and E. Y., the Holy Spirit, the Holy Ghost. In 1 Chron. 
12 : 18, the Heb. word ru-ach is used in the same way, i. e., alone, 
by way of eminence, as above ; and the Gv.^ pneuma, Lat., spiritiis, 
Ital., the spirito, Douay, the spirit^ E. Y., the spirit, are, severally. 



THEOLOGY OF THE BIBLE. 



309 



there used alone, in the same way, i. e., by way of eminence.] See 
E. V. of 1 Pet. 1 : 22. 

1 Pet. 1 : 24 ; Gr., For " Every flesh as, or, just as, or, like, 
grass," &c., [a quotation, and so given in the Rheims. Flesh here 
means, living creature, equivalent to psuche^ 

1 Pet. 2:11; Gr., Dearly beloved, I conjure as sojourners and 
newly arrived, keep yourselves from ton^ those, sarMJcon, carnal, 
or, pertaining to flesh, longings, or, eager desires, which make war 
on, or, against, th.Q psuche. [Donnegan defines S6?r^^^os, pertaining 
to the flesh, carnal, as opposed to spiritual^ referring to New Tes- 
tament and Ecclesiastical authors. Spiritual^ is holy, godly : it is 
defined by Donnegan, pure, not fleshly. 

1 Pet. 2 : 24 ; Gr., Who the sins of us himself bore in the soma 
[living person, of course,] of him upon the wood. 

1 Pet. 2 : 25 ; Gr., For ye were as sheep going astray : but ye 
are turned back, or, brought back, now upon the shepherd and 
episJcopon, overseer, and protector of the psuchon of you : [i. e., 
of you :] Rheims, But you were as sheep going astray : but you are 
now converted to the shepherd and bishop of your souls. 

1 Pet. 3:4; Gr., But Ao, that, hidden of the Jcardia man, 

1 Pet. 3 : 15 ; Gr., But kurion the God agiasate, worship, or, 
revere as sacred, ye, in the kardlais of you. 

1 Pet. 3 : 20 ; Gr., . . . the ark, in which a few, that is, eight 
psuchai were through-carried safely through the water: [This 
doubling of a preposition by using it first in composition with a 
verb and before the verb, and then before the noun, is very frequent 
in the Hebrew, and in the Greek. And it is very frequent with us. 
I have heard from a D. D. in the pulpit, convened together ; where- 
as convened, (compounded of the Lat. con, together, and venio^ to 
come,) expresses the whole idea. Many other examples will occur 
to the reader.] Lat., in which a few, that is, eight animae safe w^ere 
made through the water : Rheims, wherein a few, that is, eight 
souls were saved by water : Ital., in the which few anime, that is, 
eight, were saved through midst of the water: E. V., wherein few, 
that is, eight souls were saved by water. [Here we have, Gr., 
psuchai, Lat., animae, Ital., anime, Rheims and E. V., souls, for 
persons that went into the ark.] 

1 Pet. 4: 1 ; E. Y., flesh, for, living person. 

1 Pet. 4 : 19; Gr,, Hence also hoi, those, suffering according to 
the will of God, as to a faithful creator let them confide the psuchas 
of themselves [i. e., themselves] en, through, or, in, doing good : 



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THEOLOGY OF THE BIBLE. 



Lat., commend their anhnas : Rheims, commend their souls: [i. e., 
themselves :] Ital., recommend (to him) the anime of them : E. V., 
commit the keeping of their souls (to him), &c. 

1 Pet. 5:6; Gr., Humble, or, depress, yourselves. [We have 
had, humble, depress, the psuchas of you.] 



2 PETER. 

2 Pet. 2 : 7, and 8 ; Gr., And dikaion^ j^st, Lot harassed, or, 
distressed, E. Y., vexed, by, &c. : v. 8, Gr., For by look and sound 
or, eyes and ear, Ao, that, dikaios^ just, dwelling en^ among, them, 
day by ^d.'j psiiahln dikaian^ a breath, soul, just by iinjust works 
tormented, or, tortured : The Lat. gives, For in sight and hearing 
just he was, [nonsense,] dwelling among them, who from day to 
day animam, [a, or, the,] anima^ just by, or, with, unjust works 
cruciabant^ [in the plural, agreeing with them who] tormented, or, 
tortured : Rheims, For in sight and hearing he was' just : dwelling 
among them, who from day to day vexed the just soul with unjust 
works : Ital., For that just, dwelling among them, by that which 
he saw, and heard, tormentava^ tormented, every day (his) just 
anima [i. e., himself, just Lot] by, or, through (their) wicked 
works : E. V., For that just man dwelling among them, in seeing 
and hearing, vexed (his) righteous soul from day to day with (their) 
unlawful deeds. 

2 Pet. 2 : 14 ; Gr., Eyes having replete, or, satiated, moichali- 
dos [genitive of moichalis, an adulteress] of an adulteress, and rest- 
less of, or, from, error, or, sin, decoying, or, alluring, enticing, 
psuchas [i. e., persons] not firm, or, unstable : Lat., Eyes having 
full of adultery and of incessable misdeed, or, sin, decoying, allur- 
ing, or, enticing, animas not firm, or, unsteady: Rheims, Having 
eyes full of adultery and of sin that ceaseth not : alluring unstable 
souls : Ital., Having the eyes full of the adultery, and that rest not, 
or, cease not, from to transgress, or, to sin, enticing the anime un- 
stable : E. v., Having eyes full of adultery, (Margin, Gr., an ad- 
ulteress,) and that cannot cease from sin ; beguiling unstable soids. 

2 Pet. 2: 18; Gr., For, exceedingly bulky [metaphor., says 
Donnegan, puffed up with pride and self-importance. We have 
had this expressed with psuche^ breath :] of vanity, uttering max- 



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311 



ims, or, apophthegms, deleazousin, [the same verb used in v. 14,] 
they decoy, or, allure, entice, en, through, lusts, or, longings, of 
flesh, of licentiousness, tous, those, ontos, really, flying, or, avoiding ; 
them on error turning back: Lat., For lofty [^oorcfe, understood] 
of vanity speaking, pelliGlunt, [the same Lat. verb used in v. 14,] 
they decoy, or, allure, entice, in, or, with, longings of flesh of excess 
in carnal pleasure those who a little while flee, or, shun, who in, or, 
with, error are turned about : Rheims, For, speaking proud words 
of vanity, they allure by the desires of fleshly riotousness, those 
who for a little while escape, such as converse in error : Ital., For 
speaking things vain beyond measure puffed up, they entice through 
concupiscence of the flesh, (e) through wantonness, those that were 
a little shunning, or, avoiding, from them that converse in error. 
E. Y., For when they speak great swelling (words) of vanity, they 
allure through the lusts of the flesh, (through much) wantonness, 
those that were clean (margin, or, for a little, or, a while,) escaped 
from them who live in error. [The word those, in this verse, (de- 
coying, &G., those,) answers to psuchas in v. 14, decoying, &g., 
psuchas. The Rheims an d the Ital. miss the meaning of the latter 
part of the verse ; and so does the E. V.] 



1 JOHN. 

1 John 3:16; Gr., en, through, or, by, this we have learned, 
or, discerned, the love, [love] that ekeiJios, [emphatically, says 
Donnegan, that person, eheinos, is here used emphatically for Jesus,] 
hitper, for, for the good of, us the psuche of him laid down : hai, 
and, or, also, we ought huper the brethren, or, brethren, the psuchas 
to lay down : Lat., through this we have known, or, understood, 
the charity, or, love, (of God,) since that, or, because, forasmuch as, 
he his anima pyro, for, on account of, us laid down, and we ought 
pro brethren, or, the brethren, animas to lay down. Rheims, In 
this we have known the charity (of God), because he hath laid 
down his life for us : and we ought to lay down (our) lives for the 
brethren : Ital., In, or, upon, this we have known, or, understood, 
the love (of God), that he hath laid down his anima for us ; also, 
or, likewise, we ought to lay down the anime for the brethren : 
E. v.. Hereby perceive we the love (of God), because he laid down 



312 



THEOLOGY OF THE BIBI^E. 



his life for us ; and we ouglit to lay down (our) lives for the breth- 
ren. [The Gr. gives psuche twice in the verse, first in the singular 
and then in the plural ; the Lat., and the Ital., give anima tY>^ice, 
first in the singular, and then in the plural ; the Rheims gives life 
and lives ; and the E. V. the same. And, what I should not per- 
mit to pass here unobserved, each of the Romish versions, the Lat., 
the Rheims, and the Ital. insert of God, the Rheims choosing to 
give the English article the before its word charity, and to give, the 
charity (of God) ; and the E. V., choosing to give the before its 
word love, and to give the love (of God) ; thus making God lay 
down hi^ psuche ; Lat., and Ital., his anima ; Rheims and E. V., 
his life, for us. As if God who provided a man to die by sin, and 
thus bring death into the world, could not provide a man who 
should live without sin, and die without sin as an atonement for 
sach as should seek the benefit of that provision ; and thus restore 
them to what had been lost, by raising them from the dead to im- 
mortality, undeathableness, a life eternal. As if God himself must 
die to undo what he did through a man ! We have this maxim in 
the Latin : " JEodem modo quo quid constituitur, eodem modo quo- 
que destruitur.^'^ In the same way, or, by the same means, by which 
anything is established, by the same means also it is subverted) 
broken up. A maxim which will be deemed perfectly applicable 
by all but Romanists, and those of all sects who follow Romanism 
as to this matter. 

After writing the above, and before sending it to the printer, 
I observed, in the second vol. p. 4, 5, of " The Life and Works of 
John Adams, second President of the United States," the follow- 
ing passage from his Diary, Feb. 13, 1756. "Mr. Greene this 
evening fell into some conversation with me about the Divinity 
and satisfaction of Jesus Christ. All the argument he advanced 
was, ' that a mere creature or finite being could not make satisfac- 
tion to infinite justice for any crimes,' and that ' these things are 
very mysterious.' Thus mystery is made a convenient cover for 
absurdity." 

The reader Avill indulge me here in a reminiscence. Some thirty- 
seven years ago, I heard the Orthodox D, D. John McDowell, (un- 
der whose preaching, at Elizabethtown, Kew Jersey, I then sat,) 
in a sermon touching the Orthodox idea of eternal punishment, 
say, by way of argument for that tenet, that sin, being an oflence 
against an infinite Being, was an infinite ofience, and therefore de- 
manded infinite punishment ; and that infinite punishment could 



THEOLOGY OF THE BIBLE. 



313 



only be by punishment of infinite duration. I give the substance 
of the so-called argument. I remember thinking that the Doctor 
forgot to tell his hearers how a finite being, (a grasshopper, a 
worm, as the Scripture calls man,) could commit an infinite ofience. 
Orthodoxy seems never to have troubled itself with any such ugly 
question.] 



2 JOHN. 
Psuche is not used in 2 John. 

2 John V. 8 ; Gr., Look closely to, or, take heed to, yourselves. 
[We have had, take heed to psiichas of you.] 

2 John V. 9 ; Gr., Every who transgressing. [We have had, 
the psuche, E. V., soul, that transgresseth.] 



3 JOHN. 

3 John V. 2 and 3 ; Gr., Dearly beloved, of all [things] I ofier 
prayers, thee to be well guided and to be in good health, just as is 
well guided of thee the psuche, breath, for, heart, mind, affections. 
V. 3, For I was glad very, coming brethren and bearing testimony 
of thee in the truth, [i. e., that thou art in the truth,] just as thou 
en, through, or, by reason of, truth walkest round about. [" Thee 
in the truth," in v. 3, is equivalent to, "the psuche of thee well 
guided," in v. 2.] 



JUDE. 

Psuche is not used in Jude. It might have been used in v. 
16 and 18. 

Jude V. 19 ; Gr., Soutoi^ these, are hoi, those, separating them- 
'selves, psuchikoi, [from psuche, psucho,'] having breath, or, life, 
(Donnegan defines it, having life,) pneuma, a breath [used here leaf 



314 



THEOLOGY OF THE BIBLE. 



exochen, by way of eminence, for, a breath of holiness,] not having : 
Lat., These are, who separate themselves, animales, animal, [i. e., 
breathing creatures,] [simply,] spiritum not having : Rheims, These 
are they, who separate themselves, se7isual men, having not the 
Spirit : [i. e., by way of eminence, the breath, spirit, of holiness :] 
Ital., These are they that separate themselves, (being) sensually sen- 
sual, or, of the senses, not having the Spirit : E. Y., These be they 
who separate themselves, sensual, not having the Spirit. In 1 Cor. 
2: 14, the Gr. is. But a m^^n psuchiJcos, having breath, [i. e., mere- 
ly the breath of natural life] ou dechetai, not accepteth, or, receiv- 
eth, or, understandeth, ta, those, or, the, [things] of the pneuma, 
breath, of [i. e., proceeding from] God : [i. e., the breath of holi- 
ness ; Rheims, and E. Y., in other passages, the Holy Ghost, Holy 
Spirit :] The Lat. word in this verse for the Gr. psuchiJcos is, ani- 
malis ; and the Ital. word is, animale : E. Y., But the natural man 
receiveth not the things of the Spirit of God. [" The natural man" 
is the sense ; but why give natural where the Greek is psuchihos / 
the Lat., animalis ; and the Ital., animale? And why not na- 
tural in Jude v. 19, where the Gr. and the Lat. words are the same 
as in 1 Cor. 2: 14?] 



REYEL ATIOISr. 

Rev. 2:3; Rheims, And thou hast not fainted : E. Y., the 
same. [We have had psuche faint, and faint away.] 

Rev. 2 : 15 ; Gr., . . . which I hate. [We have had, \hQ psuche 
of me hateth. The E. Y. word thing is not in the Greek.] 

Rev. 2 : 20 ; Gr., ... to lead astray, or, seduce, my servants, 
&c. [We have had jsswcAas led astray, seduced.] 

Rev. 6:9; Gr., ... I saw hupoJcato, down below, at the very 
bottom of, the thusio.steriou, table on which sacrifices are made, the 
psuchas ton, of those, slain [i. e., I saw those that were slain] dia, 
through, by reason of, the word of God, [i. e., by reason of their 
confessing their belief in the Christ as the logos, word, of God.] 

Rev. 6: 10; Gr., And they vociferated in, or, with, phone, a 
voice, great. 

Rev. 6 : 11 ; Gr., And were given to every one gannents white, 
and was said to them that anapausosin, they should rest, sleej?, be 



THEOLOGY OF THE BIBLE. 



315 



in repose, eti^ yet farther, or, still more, chronati^ a time, mikron^ 
trivial, mi\S\. pllfosontai^ should fill up the number, hai^ also, or, 
even, hoi^ those, fellow-servants of them [in the nominative] and 
those brethren of them, those about to be, or, that would be, killed 
as hai^ even, they : [The language in which the dream is expressed 
is a beautiful description of, or, reference to, the rest, repose in the 
grave, called a trivial time : it will be no time at all, as before 
shewn ; for to them who shall be raised from the dead, it will be 
the next moment after death.] The Lat. in v. 9, has, animas of 
slain : [i. e., them that were slain :] and v. 11 has, that requiesceren% 
they should lie at rest, sleep, repose, as yet a time modicum^ little, 
&c. [The Lat. verb requiesoo is the very word used on the tomb- 
stones of the martyrs in the catacombs at Rome, as, for example, 
requiescat in pace, rest in peace, or, let him, or her, rest in j^eace. 
And I have seen from a statement in one of the British Reviews, 
since confirmed by a gentleman who had visited the catacombs, 
and who gave, from the pulpit of one of our Presbyterian churches, 
a great number of the inscriptions on those tombstones, that not 
one of them gives the least intimation that those early Christians 
had any idea like that of the so-called Orthodoxy which has been 
so long current, that is to say, the idea that Orthodoxy's souls^ 
spirits, of dead have gone to what Orthodoxy calls heaven. This 
exhibition was after I had shewn, in public readings, that the dog- 
ma, the immortal soul, spirit, is wholly unscriptural. And at the 
close of the exhibition, and before we left the church, a gentleman 
who had attended those readings said to me : That agrees with 
your reading of the Bible. The Gr. (the original,) and all the ver- 
sions of the above verses in Revelation, shew that the martyrs, ex- 
pressed by the psuchai of the martyrs^ (we have hdidi psuchai of 
men^ for men^ all through the Bible,) were then at rest, in repose? 
and were so to remain until, &c. Again, John had already told 
us, in V. 2 of this chap., that he saw a white hoi'se, and him that sat 
on him ; and in v. 5, that he saw a black horse, and him that sat 
on him ; and in v. 8, that he saw a pale horse, and him that sat on 
him. Orthodoxy would have us believe, that he did not, in his 
dream,-vision, see the martyrs, but that he saw the Orthodox souls 
of them ! The language in the latter part of v, 11, "fellow-ser- 
vants and brethren" that would be killed as also they, is literal 
language equivalent to the idiom, the psuchai of those that were 
slain, in V. 9. The Rheims is, . . till their fellow-servants, and their 
brethren, who are to be slain, even as they, should be filled up : 



316 



THEOLOGY OF THE BIBLE. 



Ital., . . . that si riposassero, they should repose, or, cease, more a 
little of time, until that should be also, or, more, finished (the num- 
ber of) their fellow-servants, and (of) their brethren, that have to 
be killed, as they : E. V., . . . that they should rest for a little sea- 
son, until their fellow-servants, also, and their brethren, that should 
be killed as they (were), should be fulfilled. 

Rev. 8:9; Gr., And died the third part of l^hose creatures in 
the sea which having psuchas, breaths : [E. V., so often, souls ;] 
Lat., which had animas: Ital., the which had anima: Rheims, 
which had life: E. V., had life. 

Rev. 11 : 13 ; Gr., . . . and were slain en^ by means of, that 
earthquake, onomata anthropon^ names of men, [another idiom for 
men / equivalent to the idiom psuchai anthropon, breaths of men, 
for men, so often used,] thousands seven : Lat., names of men : 
Rheims, names of me?i: Ital., seven thousand persons: E. Y., of 
men seven thousand. 

Rev. 12: 11; Gr., . . . and not regarded, or, loved, they the 
psychen, [accusative singular,] the breath, for, life, of them achri, 
up to, or, quite through to, death : Lat., and not favoured, or, re- 
spected, their animas even to death: Ital., and not have loved 
their life unto (the that it they have exposed) to the death : [to 
death :] Rheims, and they loved not their lives unto death : E. V., 
and they loved not their lives unto the death. 

Rev. 16:3; Gr., . . . and every psuche zosa [the same two Gr. 
words used in Gen. 2 : 7,] died in the sea: [i. e., every psuche zosa 
in the sea died. If we constructed the sentence as the Greek does, 
we should insert, after died, that was in the sea : The Lat. is, every 
anima vivens : [The same two words it uses in Gen. 2: V.] Ital., 
every anima vivente : [The same two words it uses in Gen. 2:7:] 
Rheims, and every living soul died in the sea : E. V., and every 
living soul died in the sea. 

Rev. 17: 17; Gr., For God hath given into the Jcardias of 
them to do the will of him. [The one word Jcardia expresses all 
that is so often expressed by the cumulated words before given.] 

Rev. 18: 11, 12, 13, Gr., v. 11 ; And those emporoi, wholesale 
merchants who import and deal in foreign goods, or, says Donne- 
gan, traders who bring home cargos ; . . . for the gomon, cargo, 
of them no one buyeth any more; v. 12, cargo of gold, and of 
silver, &c., v. 13, ... and of horses, and of chariots, and of so- 
maton, bodies, for living persons, kai, yea, or, even, psuchas an- 
thropon, breaths, souls, of onen: [for, men, persons. There is a 



THEOLOGY OF THE BIBLE. 



31T 



comma after somaton in my copy of tlie Greek ; but the Greek, 
as well as the Hebrew, was written without stops. If the Greek 
ought to be read here without regard to that comma, and for 
kai we give and^ then somaton might be taken here in its limited 
sense, and the rendering might be thus : and of bodies and breaths 
— souls — of men: body and breath signifying the whole living 
persons, composed of body and breath, body made alive by breath. 
Somaton, rendered by itself, must mean, living persons; and, 
consequently, kai cannot be rendered and ; for psuchas anthropon^ 
breaths of persons, for persons, means the same as somaton, living 
persons ; kai therefore, must be rendered yea, or, even.] The Lat. 
is, verse 13, and of chariots and of slaves, et, even, animarum, [in 
the genitive plural ; whereas psuchas, the Greek, is in the accusa- 
tive plural,] of animas, hominiim, of men : The Ital. is, v. 13, and 
of horses, and of cars, and of slaves, e, yea, or, and, of anime 
human: The Rheims in v. 13 is, and horses, and chariots, and 
slaves, and souls of men: [not giving of before these words, i. e., 
merchandise of, the words it uses at the beginning of v. 12 :] E.Y., 
and horses, and chariots, and slaves, and souls of men. 

Rev. 18: 14; Gr., And the harvest fruits of the eager desire, 
or, longing for, of the psuche of thee are withdrawn from thee : 
Lat., and the poma, fruits (that grow on trees, says Donnegan,) 
of the longing, or, craving, of thy anima have ceased : Ital., And 
the fruits of the appetito, appetite, or, desire, of thy anima are 
partito, divided, or, departed, from thee : Rheims, And the fruits 
of the desire of thy soid are departed from thee : E. V., And the 
fruits that thy soul lusteth after [i. e., that thou longest for] are 
departed from thee. 

Rev. 19 : 21 ; Gr., And the rest were slain en, through, by 
means of, the sword, &c. [We have had en-phsh, Gr., psuche, 
slain by the sword.] 

Rev. 20 : 4; Gr., And I saw seats, or, chairs, or, chairs of state, 
and they were seated upon them, [impersonal, and persons were 
seated upon them,] and krima, judgment, or, decision, or, condem- 
nation, was given to them : and the psuchas [in the accusative, 
governed by I saw] of those beheaded [i. e., I saw those beheaded] 
dia, through, by reason of, the bearing testimony of Jesus, kai, 
even, through, or, by reason of that, or, the, logon, Word, of God. 
[In 19 : 13, it is said of Jesus, Gr., . . . and called the name of him, 
that, or, the, logos. Word, of God,] . . . and ezesan, they lived 
again, and ruled as sovereigns meta, by, by means of, or, together 



318 



THEOLOGY OF THE BIBLE. 



with, Christ ta^ those, thousand years: The Lat. is, and animas 
of beheaded [i. e., and the beheaded :] Rheims, and the soids of 
them [i. e., and them] that were beheaded: Ital., (I saw) also 
the anime of them that were been beheaded, &c. : E. V., and 
(I saw) the souls of them that were beheaded, &c., [i. e., (I saw) 
them that were beheaded.] 

Rev. 21 : 6 ; E. V., . . . unto him that is athirst. 



I said I should give some of the other attempts of Orthodoxy 
to derive this dogma from Scripture, or, rather, to thrust it into 
Scripture. The first I shall notice is a note of our Editors to Gen. 
15: 15. That verse in the E. V. is, "And thou shalt go to thy 
fathers in peace ; thou shalt be buried in a good old age." The 
note is to the words ' thou shalt go thy fathers,' and reads thus : 
" This phrase seems plainly to intimate the existence of souls after 
death, as in respect of his body Abraham never went to his fathers." 
Ed. Here is an assumption that Abraham's fathers (the Editors 
mean, the souls of his fathers) went to the Orthodox heaven, or to 
Episcopacy's place of departed souls ; and from that assumption 
the Editors draw their intimation that, as Abraham's body (using 
their word) did not go there, the meaning must be, that he had the 
Orthodox soul, to go to the souls of his fathers ! The verse is, thoic 
shalt go to thy fathers ; thou shalt be buried. Our Editors would 
have it, that thoii^ used twice in the same verse, don't mean the 
same thing ; but that the first thoit means the Orthodox soul ; and 
that the second thou means, the body ! And to Gen. 25 : 8, E. Y., 
' Then Abraham gave up the ghost and died ; and was gathered to 
his people,' our Editors have this note : " i. e., obviously in the in- 
visible state : for in the grave he and his people slept far asunder." 
In this Verse ' gathered to his people' is equivalent to * go to thy 
fathers,' in Gen. 15 : 15. In the note to Gen. 25 : 8, we have 
Orthodoxy's invisible state, which it says is not the grave, but 
some place, or state, in which souls are invisible. Does it mean, 
invisible in their nature, or invisible to each other, or invisible to us ? 
If it mean either of the two first, we agree ; for there is no such 
thing as what it calls tlie soul. But Bishop Hobart says that the 



THEOLOGY OF THE BIBLE. 



319 



departed souls, spirits, ghosts, of Dives and Lazarus saw, and talked 
with, each other in what he understands hades to mean. If it mean 
invisible to us, we agree to this also, for in the grave dead en-phshs^ 
breaths, souls, (for which the E. V. gives dead bodies, as we have 
seen,) are invisible to us. The grave is the invisible place ; as 
Abraham says. Gen. 23 : 4, E. V., 'That I may bury my dead out 
of my sight.' And Job. says, ch. 14: 13, E. V., 'hide me in the 
grave :' The Heb. th^-e is shaul ; the Gr., hades ; the Lat., inferno ; 
the Douay, in hell ; the Ital., sotterra^ under ground. And Job 40 ; 
13, 'Hide them in the dust together.' And observe the reason on 
which these Editors base their note : " for in the grave, he and his 
people slept far asunder ; " as if the grave, the common receptacle 
of all, can't be applied to all, however far asunder some may lie 
from others ! 

In Gen. 23 : 10, we have, E. V., . . . there was Abraham buried, 
and Sarah his wife. And Gen. 35 : 29, E. V., And Isaac gave up 
the ghost, and died, and was gathered unto his people : ... his sons 
buried him. And Gen. 37 : 35, E. V., . . . and Zwill go down into 
the grave unto my son. Here, also, we have a note by our Editors 
to the word grave^ thus : " Into the state of the departed." Where- 
as Jacob says, his son is in the grave, and that he will go down 
into the grave unto him. By " the departed," in the note, the Edi- 
tors mean. Orthodoxy's departed souls. The phrase departed souls 
is taken from the E. V. of Gen. 35 : 18, " as her soul was in depart- 
ing ; " whereas the meaning there is, in her letting go the breath, 
and so admitted as stated under that verse. In Gen. 47: 29, 30, 
Jacob (there called Israel) says, E. Y., bury me not in Egypt : But 
Zwill lie with my fathers, . . . bury w2e in their bury ing-place. And 
in Gen. 49 : 33 it is said, E. Y., . . . Jacob yielded up the ghost, and 
was gathered unto his people. And Deut. 34 : 5, 6, E. Y., So Moses 
died there in the land of Moab, according to the word of the Lord. 
Aud he buried him in a valley in the land of Moab . . . : but no man 
knoweth of his sepulchre unto this day. The Heb. of v. 6 is, 
and iqbr atu, was buried himself, or, this same, in, &c., and 
not knoweth aish^ a man, grave of him even, or, so long as, this 
day : The Gr. is, and they buried him . . . , and not knoweth no 
one the grave of him as long as, or, as far as, this day : The Lat. is, 
and he buried him : Douay, And he buried him : Ital., And (the 
Signore) him buried, &c. [In 1 Kings 2 : 10, iqbr is rendered in 
the Greek, was buried ; and in 1 Kings 11 : 43, the Gr. for the same 
Heb. iqbr, is, they buried: The Lat. in 1 Kings 2: 10 is, sepultus 



320 



THEOLOGY OF THE BIBLE. 



est, was buried : and in 1 Kings 11 : 43, the same: The Douayhas, 
was buried in both those verses : And the Ital. has, was buried in 
both those verses : And so has the E. V. [See Ges., under at for 
the meaning of atu.'\ And Josh. 24 : 29, 30, E. V., And Joshua 
died ... V. 30, And they buried him in the border of, &c. And v. 
33, And Eleazar died; and they buried him in a hill, &c. And 
Judges 2: 10; And also all that generation were gathered unto 
their fathers. Take this in connection witfi what the Preacher 
says, Eccl. 3 : 20 ; " All go to one place ; all are of the dust, and 
all turn to dust again. And Eccl. 9 : 3 ; E. Y., . . . (there is) one 
event unto all: ... (they go) to the dead ; and Job 17 : 1, 13 ; 30 : 
23. According to Orthodoxy, All, here, would mean. All souls go 
to one place. And, as our Editors say that, to go to one's fathers, 
shews the existence of souls after death, it would follow that " all 
that generation were gathered unto their fathers" means, that all 
the souls of that generation were gathered unto their fathers; 
which would be, in Orthodoxy, to the souls of their fathers. And, 
as the Preacher says that all go to one place, we should have all 
souls, good and bad, go to one place. But Presbyterianism and other 
Orthodox sects say, that good souls go to the Orthodox heaven, 
and bad souls to the Orthodox hell. Episcopacy, as expounded by 
Bishop Hobart and the Bishops he cites in his support, says, that 
hell is "the invisible mansion of departed spirits :" " the place of 
departed spirits :" " the invisible state of departed souls :" " a place 
of departed spirits." And the Bishop says, " In what part of space, 
or of what nature that receptacle is, in which the souls of men 
continue from their death till they rise again we scarce know at 
all ; except that we are sure it is divided into two." See pages 35, 
36, 37, of Bishop Hobart's Dissertation. At page 40, the Bishop 
says, " The immediate ascent of the soul to heaven, is a heresy con- 
tradicted by Scripture." And, p. 41 , 42, he calls it, " a place of 
separate souls :" " a place of departed spirits, to which the souls of 
good and bad go." And, p. 80 : " The only general place of resi- 
dence of the dead collectively is that of the departed spirit." And 
p. 82, " gathered unto their people, means the invisible place of 
souls." And on p. 86, the language is, " the infernal regions, where 
the ghosts," &c. And p. 91, " The place of the departed." And 
p. 96, " hades contains the souls of the departed, both good and 
bad." At p. 97 he says, "Peters thinks that 'gathered to their 
fathers' or ' their people,' means good and pious souls. At p. 101, 
2, we have this language : " The rich man, then, was not in Ge- 



THEOLOGY OF THE BIBLE. 



321 



henna, but in tbat part of hades^ the place of departed spirits be- 
fore the resurrection, called Tartarus ; so that the rich man and 
Lazarus were both in hades: though at a great distance from each 
other, they were within sight and hearing ; and they v/ere on the 
same level." To what absurdities will not a blind adherence to a 
,theory carry men ! The reader must by this time have become 
curious to know on what ground these Bishops would convert the 
allegory of Dives and Lazarus into a literal statement of actual 
facts. And he will be surprised to learn that they rely on Isai. 14 ; 
9, where the E. V. is, Hell from beneath is moved for thee to meet 
(thee) at thy coming : it stirreth up the dead for thee, (even) all 
the chief ones of the earth ; it hath raised up from their thrones all 
the kings of the nations. Verse 10 is. All they shall speak and say 
unto thee. Art thou also become weak as we ? art thou become like 
unto us? V. 11 is, Thy pomp is brought down to the grave, (and) 
the noise of thy viols : the worm is spread under thee, and the 
worms cover thee. Shaul is the Heb. word used in v. 9 where the 
E. V. has Hell ; and shaul is the word in v. 1 1 where the E. V. has 
the grave : hades is the Gr. word used in both places : The Lat. 
uses infernus in v. 9, and inferus in v. 11 : The Douay uses hell in 
both places : The Ital. uses the inferno in both places. These 
verses in Isai. are an allegory in which the grave is personified, and 
the dead in the grave are personified, and represented as speaking 
to another personified dead entering the grave. An allegory is 
well defined in the " Union Bible Dictionary," " A figure of speech, 
nearly resembling the parable or fable, common in the Scriptures, 
and among all Oriental nations. It personifies irrational and inani- 
mate objects, and enforces or illustrates truth by their conduct, or 
by a supposed conversation between them." These Bishops have 
the boldness to take the 9th verse (they do not cite the 10th and 
11th) as a literal statement of actual facts, and as a literal state- 
ment that the dead spoken of in the verse means Orthodox souls in 
the hades of these Bishops, i. e., say they, the place of departed 
souls, spirits, ghosts : and having thus determined that the verse is 
no allegory, but a statement of literal facts, they refer to, and rely 
on it as proof that Dives and Lazarus is not an allegory, but a 
statement of literal facts : instead of taking the language in Isai. as 
an allegory, and using it as proof that Dives and Lazarus is an 
allegory. And I actually heard a D. D., a graduate of the Prince- 
ton Theological Seminary, in the pulpit of a Presbyterian Church, 
(which I attended until lately,) use this allegory in Isai. as a state- 
21 



322 



THEOLOGY OF THE BIBLE. 



ment of literal facts, and use it as proof that Dives and Lazarus is 
not an allegory, but a statement of literal facts. 

I must now inform the reader, that Bishop Hobart, p. 87 of his 
Dissertation, says, "Bishop Lowth considers the passage (Isai. 14; 
9,) as a personification of the grave. But the learned Yitringa 
proves that it is a representation, not of the grave, but of Hell, the 
receptacle of departed souls." Had Bishop Hobart and the Bishops 
he cites in his support failed to observe the numberless instances of 
personification in the Scriptures ? Had they observed that death 
itself is personified, as in Ps. 49 : 14 ? And that destruction and 
death are personified in Job 28 : 22 ? Ges. did not fail to see this. 
He cites this verse in Psal. under 7nut^ death, and says, it is a per- 
sonification of death. And why could not these Bishops under- 
stand that sin, the cause of death, is nj.uch more proper to be per- 
sonified, as being emphatically the adversary, — Heb. stn^ adversary, 
enemy. I have in former passages given shthn, instead of st7i, for 
the three Heb. letters in this word. For the first of these letters 
Prof. Wilson gives sh and s ; for the second he gives t : the third 
letter is n. For the first, J. P. Wilson, D.D., gives sh or s ; for the 
second, he gives t and th, and shews that t is most commonly used 
for it. Gesenius puts a dot over the left prong of the first of these 
three Heb. letters, and gives s for it ; and puts a dot over the right 
prong, and gives s7i for it ; and where he gives the word the dot is 
over the left prong, making it s; and for the second letter he gives 
t. I shall hereafter write the word stn. For this word the Greek 
gives satanas, inserting the vowel a twice in the Heb. word, and 
giving the Gr. termination, as. The word used in the Douay, Ital., 
Rheims, and E. V., for this word is, Satan ; the Devil. GiviDg the 
vowel sounds contained in the three Heb. consonants, the word is, 
esteen. 

To return to the phrase, " gathered to his fathers," " gathered 
to his people." In Job 24 : 24, the E. V. has, . . . they are taken 
out of the way as all (other) : The Heb. is, as every, or, all, iqpht- 
sicn, (from the verb qphts, defined by Ges., in the passive, to be 
gathered,) they are gathered, (namely, says Ges., under qphts, " to 
their ancestors, equivalent to asph, i. e., they are dead." as2)h is the 
verb used in Gen. 25 : 8, and in Gen. 49 : 33. From all the above 
we might wonder, were we not aware of the blinding effect of a 
cherished theory, how any one could fail to see that, to die and be 
gathered to one's fathers, means, simply, to die and be buried. 
Between the passages quoted by our Editors and the end of 



THEOLOGY OF THE BIBLE. 



323 



2 Chronicles there are many such passages, and many equivalent 
passages. I give some of the latter kind. 2 Kings 14 : 29, And 
Jeroboam slept with his fathers, (even) with the Kings of Israel. 
And 15: 22, 'And Menahem slept with his fathers.' ^his is all 
that is there said : it is equivalent to, ' he died,' in other verses. 2 
Kings 20: 21, 'And Hezekiah slept with his fathers': this is all 
that is there said. 2 Kings 21 : 26, ' Amon was buried in the sepul- 
chre,' &G. 22 : 20, ' I will gather thee unto thy fathers, and thou 
shalt be gathered into thy grave in peace : ' and 2 Chron. 34 : 28, 
the same. 2 Kiugs 24 : 6, ' So Jehoiakim slept with his fathers ; ' 
this is all that is there said. 2 Chron. 25: 28, 'and they buried 
him with his fathers in the city of Judah.' 2 Chron. 26 : 2, ' after 
that the King had slept with his fathers : ' this is all that is there 
said. 2 Chron. 35 : 24, 'he died, and was buried in (one of) the 
sepulchres of his fathers.' Other writers use different language for 
the same idea. Read in E. V. Job 1 : 19 ; 3 : 22 ; 4 : 26 ; 7 : 9, 
21 ; 17 : 1, 13, 16 ; 21 : 26, 32; 27 : 15, 19; 33 : 22 ; 40 : 13 ; 42 : 
17 ; Psal. 13 : 3 ; 21 : 15 ; 22 : 29 ; 28 : 1 ; 30 : 9 ; 31 : 17 ; 41 : 5 ; 
49 : 19. Read 49 : 19, before given in its place, Heb., He shall be 
carried to, or, into, the house of fathers of him, (i. e., the grave.) 

I might not have occupied so much space with this Orthodox 
conceit, had I not recollected that, some three years ago, I saw an 
article in the New York Observer, gravely attempting to derive 
the same notion from the same passages. 

Another of these efforts to find the Orthodox soul in the Bible 
is based on what Jesus says to the Sadducees, Mat. 22 : 23 to 32, 
inclusive : v. 23 is. In that day came to him Sadducees, hoi, those, 
saying not to be anastasis, a raising up, resuscitation, resurrection, 
(literally, a standing up again,) i. e., any anastasis : v. 24, 25, 26, 
27, putting to him the supposed case of seven brothers marrying 
successively the same woman, and all dying, and the woman then 
dying; and then, v. 28, they ask him: Gr., In the anastasis there- 
fore, of whom ton, of those, seven will she be wife ? v. 29, Gr., 
Answering but Jesus, he said to them : Ye are led into error, not 
knowing the Scriptures, nor the power of God : v. 30, Gr., For in 
the anastasis neither marry they, nor are given in marriage, &c. : 
31, Gr., de, Indeed, or, but, about, or, concerning, the anastasis ton 
neJcron, of dead, [the Greek article is not to be used here, because 
dead is used here in an abstract sense : the rule has been given be- 
fore : and Luke, in giving the answer of Jesus to the same question 
of these Sadducees, Luke 20 : 35, gives, Gr., But hoi, those, being 



324: 



THEOLOGY OF THE BIBLE. 



deemed worthy that alon^ life, to obtain, and tes^ that, anastasis, 
tes, which, (see 2 Tim. 1:1, given in its place,) ek nekron, from 
among dead, neither marry, nor are given in marriage : The Rev. 
D.D. Cummins, of England, says, ek in this connection should al- 
ways be rendered, from among. I had so rendered it before I saw 
his book. From other parts of his book I doubt whether he was 
fully aware of the effect of this rendering. And Luke proceeds to 
say, V. 36, Gr., Indeed neither to die for the future, (i. e., after 
that,) can they : for like aggeloi they are : kai^ yea, or, and, sons, 
or, children, they are of God, sons, or, children, of the anastasis 
being. Neither Matthew nor Mark gives this v. 35 in Luke.] 
Verse 31 in Mat. then proceeds, Gr., do ye not recognize, or, dis- 
cern, to^ that, spoken to you hupo^ from, through, or, by means of, 
God, saying, v. 32, Gr., (It is marked with quotation marks in the 
Greek.) "I am Ao, that, or, the, God of Abraham, and ho God of 
Isaac, and ho God of Jacob ? ISTot is ho God a God nekron^ of 
dead, (without the Gr. article, and meaning the same as ton nekton 
in V. 31, used in an abstract sense,) but zonton^ of living." l^J'ow 
the question between these Sadducees and Jesus was, whether there 
would be any resurrection at all, of any one, from the dead. The 
Sadducees held there would not be ; and Jesus goes into an argu- 
ment to prove that there would be ; and the very and sole object 
of his argument is, to prove that there will be a resurrection of 
some : and to prove this, he refers them to what had been spoken 
Jiupo God, namely, that God was .that, or, the, God of Abraham, 
and of Isaac, and of Jacob ; and his next proposition is, that God 
is not a God of dead, but of living ; (which proposition, used as a 
part of his argument, necessarily includes the fact that Abraham 
and Isaac and Jacob are dead ; and so the Scriptures plainly de- 
clare ;) and then he gives his conclusion from these premises, name- 
ly, God not being a God of dead, but of living, and yet, declaring 
himself the God of Abraham, &c., who are dead, it follows that 
Abraham, &c., will be made living ; and therefore there will be a 
resurrection from the dead. Can any one doubt that the purpose 
and object of Jesus in this argument was to refute the doctrine of 
the Sadducees, and to prove that they were wrong in saying there 
would be no resurrection at all, of any one ? And can there be a 
doubt that the mode he took to prove it was right ; and that his 
conclusion was a just and logical conclusion from his premises? 
And this argument and conclusion of Jesus involves necessarily the 
idea that Abraham, &c., were not living, and so is a plain denial 



THEOLOG-Y OF THE BIBLE. 



325 



of the dogma, the immortal soul. Yet this v. 32 in Matthew is 
gravely used by distinguished D.D.s as proof of the existence of 
souls after death. Their mode of reasoning, so called, must be 
thus : first, the assumption that Abraham, &c., were not dead, (a 
contradiction of Scripture,) but living, i. e., as they say, the souls 
of them ; thus assuming their dogma, the immortal soul ; and next, 
that as they, i. e. as Orthodoxy says, their bodies, (there is no such 
language in Scripture,) are dead, therefore God, to be God of the 
living, must be God of the souls of them. These so-called reasoners 
do not see, that in their mode of using this verse it has no applica- 
tion whatever to a resurrection from the dead, but makes void all 
the argument of Jesus, and leaves no room for the conclusion which 
he draws from his premises. 

Another of these efforts is that of the distinguished D.D. Albert 
Barnes, of Philadelphia, in a sermon of his entitled " Life at Three- 
score." Before giving it I give a passage from a sermon of Saurin, 
in which he portrays the horrors of what Orthodoxy calls " Endless 
damnation." The passage from Saurin is, " I sink ! I sink under the 
awful weight of my subject ; and I declare, when I see my friends, 
my relations, the people of my charge, this whole congregation ; 
when I think that I, that you, that we are all threatened with 
these torments ; when I see in the lukewarmness of my devotions, 
in the languor of my love, in the levity of my resolutions and de- 
signs, the least evidence, though it be only presumptive, of my 
future misery, yet I find in the thought a mortal poison, which 
diffuseth itself into every period of my life, rendering society tire- 
some, nourishment insipid, pleasure disgustful, and life itself a 
cruel bitter. I cease to wonder that the fear of hell hath made 
some mad and others melancholy." These are natural consequences 
of belief in Orthodoxy's " Endless damnation." ^ay, the world 
would be one vast madhouse if a realizing and continual pressure 
of such a belief was present (as God's system in reference to us 
should always be) to the minds of mankind ; weighing them down 
with constant forebodings as to their own fate, and with constant 
horrible imaginings of what nearest relatives and best friends who 
have died may be actually suffering. I think that the reader of 
the foregoing pages is prepared to exclaim : Who but a madman 
could ascribe such a system to God ! 

The sermon of Mr. Barnes tells us, that he has written eleven 
volumes of Commentaries on the JSTew Testament, and five on por- 
tions of the Old Testament. He then says, p. 69, 10, " I have no 



326 



THEOLOGY OF THE BIBLE. 



hope of the immortality of the soul, or of future happiness, except 
that which is found in the Gospel of Christ. I have seen no evi- 
dence, I now see none, of the immortality of the soul as derived 
from human reasoning which would be satisfactory to my mind, 
and my belief that the soul will exist forever is founded on the fact 
that ' life and immortality are brought to light through the Gospel.' 
The reasoning of Plato on the subject, in the Phaedo, has done 
nothing to convince me on that point, nor have I met with any 
reasoning, apart from the statements of the Bible, which would 
convince me, or which would give support or consolation to my 
anxious mind when I think on this great subject." 

The immortality of the soul spoken of by Mr. Barnes is, inhe- 
rent immortality in every one. And he says, his " belief that the 
soul will exist forever is founded on the fact that ' life and immor 
tality are brought to light through the Gospel.' " That is, that life 
and immortality to all, good and bad, are brought to light through 
the gospel, that is, the glad tidings ! Mr. B., for his doctrine, in- 
herent immortality of all, puts himself wholly on Paul's language 
to Timothy, as Mr. B. would have us understand that language, in 
2 Tim. 1: 10; thus discarding, as well he may, all the numerous 
other efforts to find the immortal soul in the Bible. We will now 
see whether his effort is any better. 2 Tim. 1 : 1 is, Gr., Paul, 
apostle of Jesus Christ, dia, through, or, by means of, thelema^ will, 
of God Jmta^ relating to, or, as to, a solemn promise soes, of a life, 
tes, which, en, through, Christ Jesus; v. 8, Gr., . . . but partake 
afiiiction to, [the dative case,] in, or, for, the euag gelid, joyful tid- 
ings, hata, through, or, by, dunamin, a potency, or, influence, 
tJieou, of [i. e., proceeding from] God ; v. 9, Gr., the having carried 
through, kept safe, or, preserved, us, and having called, or, sum- 
moned, Mesei liagia, [in the dative,] to a calling holy, not hata, 
through, or, on account of, the works of us, but, hata his own pur- 
pose and charin, good will, or, kindness, ten, which, given to us en, 
through, Christ Jesus, before c'hronon aionidn, times of long dura- 
tion ; V. 10, Gr., But now made apparent, or, rendered notorious, 
dia, through, or, by means of, tes, that, appearance tou, of that, 
sottT, recoverer, of us Jesus Christ, [instrumentally, through a 
potency, or, influence, proceeding from God, v. 8,] hatargesantos, 
[in the genitive, agreeing with theou in v. 8,] having left inactive, 
or, unemployed, indeed the death, [death,] photizantos, [also in the 
genitive,] having illuminated, or, brought to light, [1 e., having 
illustrated, made apparent,] zoen, a life, kai, yea, or, and, apthar- 



THEOLOGY OF THE BIBLE. 



327 



sian^ imperishableness, incorruptibility, or, immortality, undeatii- 
ableness, dia, through, or, by means of, the euaggeliou, joyful 
tidings : [i. e., through, or, by means of, belief of the joyiul tidings ; 
i. e., through faith in Christ and confession of him, and belief that 
God raised him from the dead:] as is said in Rom. 10 : 9, E. Y., 
That if thou shalt confess with thy mouth the Lord Jesus, and 
shalt believe in thine heart that God hath raised (Gr., that God 
raised) him fi'om the dead, thou shalt be saved. And in 2 Tim. 
2 ; 8, Gr., have in memory Jesus Christ egegermenon^ (participle of 
egeiro^ awakened, animated, made alive, eh neJcrdn, from among 
dead, out of posterity of David, Jcata the good tidings of me. In 
Rom. 11 : 15 the Gr. is, . . . what prosUpsis, taking for granted, 
if not zde^ a life, eJc nekron, fr*om among dead ? In 1 John 4 : 2, 
the Gr. is, ' Through this know ye the pneiima, breath, of God ; ' 
i. e., proceeding from him, the breath of holiness : 'Every pneuma, 
breath, Ao, which, avoweth, or, confesseth, Jesus Christ in flesh 
come, from or, out from, God is.' And 1 John 4:15; Gr., ' Who- 
ever shall avow, or, confess, that Jesus is, Ao, that. Son of God, 
God in him abideth, and he in Gocl.' And 1 John 5:1; Gr., 'Every 
who believing that Jesus is Ao, that. Son of God, of, or, from, God 
is born : ' i. e., has been born into a breath of holiness ; a figure 
taken from birth into the natural breath of sinfrilness. 

We return to 2 Tim. 1 : 10. Mr. B's collocation of words in 
that V. is, " life and immortality are brought to light through the 
gospel : " and, as before said, makes the verse to mean, that, through 
the gospel life and immortality of all is brought to light : The E. V. 
collocation is, . . hath brought life and immortality to light through 
the gospel. Would James's Ecclesiastics have us understand by 
this what Mr. B. understands by his collocation ? The Gr. is, hav- 
ing brought to light (using the E. Y, words) a life and incorrupti- 
bility through the gospel. What is it that the Gr. says is brought 
to light? It is, a life and immortality through the gospel; i. e., a 
life, &c., through belief in the gospel ; and, of course, to those only 
who believe in the gospel, good tidings, of a, or, the, Christ conie. 
The E. Y., by dividing the verb brought to light into two parts, 
and patting brought before life and immortality^ and to light after 
those words, make the sentence capable of being understood, hath 
brought life and immortality of all to light through the gospel ; 
i. e., that the gospel has brought life and immortality in all to light. 
Whether the E. Y. collocation was intended to be so understood 
we can't say : but Mr. B. tells us he so understands the verse. Is 



328 



THEOLOGY OF THE BIBLE. 



it not amazing that any man, after saying that he finds the tenet, 
the immortal soul, no where else in Scripture, and from no reason- 
ing whatever, should be so wedded to the enormous dogma, (the 
consequences of which Saurin pictures as so appalling,) as to be de- 
termined to find it some where in Scripture ; and to determine to 
find it in this verse, 2 Tim. 1:10! I have never been able to see 
what there is in the tenet to be so in love with that men should 
persist in wresting Scripture in attempts to find it in God's word. 
All such efforts are just so many proofs furnished by Orthodoxy 
itself that its theory, the immortal soul, is not in the Bible. Of 
Orthodoxy's scheme that tenet is the foundation corner-stone. And 
if it were a part of God's system it would occupy the same position : 
It would not have been left to men's guessings. 

To show what can be done by collocating, placing together, 
words in a sentence in a way to suit a theory, I give the Gr. of 
Acts 13 : 48 ; episteiisan hosoi, Believed as many as, (i. e.. As many 
as believed; the Heb., and the Gr., generally put the verb first,) 
were set in order for a life eternal ; in perfect accord with every 
other passage in reference to faith and the promise made to it : The 
E. Y. is, ' As many as were ordained to eternal life believed ' ! 
Wholly at variance with every other passage relating to the 
promise made to faith. And so in Hab. 2:4; Rom. 1:17; Gal. 3:11; 
Heb. 10 : 38, the Heb. and Gr. are, ' the just by, or, on account of, 
faith shall live again,' in perfect harmony with all Scriptm-e. And 
James Murdock, D. D., and very likely of the Orthodox school, in 
his translation of the Syriac I^^'ew Testament, renders Rom. 1:17, 
' The righteous by faith, shall live.' And Gal. 3 : 11, ' The just by 
faith, shall Live : ' in the margin he puts, or, ' be saved,' (equivalent 
to, shall live again) instead of live. And Heb. 10 : 38, ' ISTow the 
just by my faith, will live,' (i. e., by faith of, in, me.) He puts a 
comma after faith in each of these verses. The E. Y. in each of 
these verses is, ' the just shall live by faith.' The E. Y. both of 
Acts 13 : 48, and of the four last cited verses, is due to the Calvin- 
ism of James's Ecclesiastics ; which would read : they who are 
ordained (i. e., as it would have us understand that word, elected^ 
to be just, shall live by faith. The English clergy that came after 
them, and not very long after, discarded Calvinism. 

The dogma, the immortal soul, has been resisted by Christians 
from the time of its being grafted into Christianity to the present 
time, and its rejection is now more general than CA'er among think- 
ing men. Buck, in his Theological Dictionary, under his head, 



THEOLOGY OF THE BIBLE. 



329 



Destructionists, says, that total extinctioQ of the wicked was main- 
tained in the sermons of Samuel Bourn, of Birmingham, and by J. 
]Sr. Scott, John Taylor, Mr. Marsom, and many others. And John 
Milton, in his last work, as I presume from its not being published 
till after his death, entitled " A Treatise on Christian Doctrine," at 
p. 249, 250, of the first vol., gives Gen. 2 : 7 thus : " God formed 
man of the dust of the ground, and breathed into his nostrils the 
breath of life ; thus man became a living soul." He then cites Job 
32 : 8, thus, ' there is a spirit in man, and the inspii-ation [i. e., in- 
breathing] of the Almighty giveth them understanding ;' and Zech. 
12 : 1, thus, 'he formeth the spirit of man within him.' He then 
says, " We may understand from other passages of Scripture, that 
when God infused the breath of life into man, what man received 
was not a portion of God's essence, or a participation of the divine 
nature, but that measure of the divine virtue or influence, which 
was commensurate to the capabilities of the recipient. For it ap- 
pears from Psal. 104 : 29, 30, that he infused the breath of life into 
other living beings also ; — ' thou takest away their breath, they die 
. . . thou sendest forth thj spirit, they are created;' whence we 
learn that every living thing receives animation from one and the 
same source of life and breath ; inasmuch as when God takes back 
to himself that spirit or breath of life, they cease to exist." [See 
these verses given in their place, for the Heb., Gr., Lat., and Ital. 
words.] He then cites Eccles. 3 : 19, 'they have all one breath.' 
And he proceeds to say, " ISTor has the word spiiHc any other mean- 
ing in the sacred writers but that breath of life which we inspii-e, 
or the vital, or sensitive, or rational faculty, or some action or affec- 
tion belonging to those faculties. Man being created after this 
manner, it is said, as a consequence, that ' man became a living 
soul ; ' whence it may be inferred, unless we had rather take the 
heathen writers for our teachers respecting the nature of the soul, 
that man is a living being, intrinsically and properly one and indi- 
vidual, not compounded or separable, not, according to the com- 
mon opinion, made up and formed of two distinct and different 
natures, as of soul and body, — but that the whole man is soul, and 
the soul man, that is to say, a body, or substance individual, ani- 
mated, sensitive, and rational ; and that the breath of life was 
neither a part of the divine essence, nor the soul itself, but as it 
were an inspiration of some divine virtue fitted for the exercise of 
life and reason, and infused into the organic body ; for man him- 
self, the whole man, when finally created, is called in express terms 



330 THEOLOGY OF THE BIBLE. 

' a living soul.' Hence the word used in Genesis to signify soul is 
interpreted by the Apostle, 1 Cor. 15: 15, animaV'' A note 
here gives Beza's Latin version of this verse, ' The first man Adam 
was made animal (the Lat. word, defined, an animal, a living crea- 
ture,) vivens^ living. Milton then proceeds : " Again, all the attri- 
butes of the body are assigned in common to the soul : the touch, 
Lev. 5:2; the act of eating, Lev. 7 : 18, 20 ; hunger, Prov. 13 : 25 ; 
27: 7; thirst, Prov. 25 : 25; capture, Isai. 29: 8; 1 Sam. 24: 11; 
Ps. 7 : 5." And on p. 252, after citing Luke 1 : 46, 47 ; 1 Thess. 
5 : 23 ; Heb. 4 : 12, in the words of the E. V., he says, " But that 
the spirit of man should be separate from the body, so as to have a 
perfect and intelligent existence independently of it, is no where 
said in Scripture, and the doctrine is evidently at variance both 
with nature and reason, as will be shown more fully hereafter. For 
the word soul is also applied to every kind of living being ; Gen. 
1 : 30, ' to every beast of the earth,' ' wherein there is life,' Lat. 
anima vivens ; Gen. 7 : 22, 'all in whose nostrils was the breath of 
life, of all that was in the dry land, died ; ' yet it is never inferred 
from these expressions that the soul exists separate from the body 
in any of the brute creation." The reader observes that neither 1 
Thess. 5 : 23 ; nor Heb. 4:12, E.V., ' to the dividing asunder of soul 
and spirit,' gives him any trouble. And on p. 260 he says : " There 
seems therefore no reason why the soul of man should be made an 
exception to the general law of creation. For, as has been shown 
before, God breathed the breath of life into the other living beings, 
and blended it so intimately with matter, that the propagation and 
production of the human form were analogous to those of other 
forms, and the proper effect of that power which had been commu- 
nicated to matter by the Deity." 

Milton's treatment of this subject, and the passages he cites, 
even as cited by him from the E. V., are sufiicient proof of his posi- 
tion ; but the reader who has had in the foregoing pages the Heb. 
and Gr. words, and also the Lat. and Ital. words, in the verses cited 
by Milton, and in all other passages vrhere the word soul occurs in 
the E. v., has, I think, obtained a clearer conviction of the meaning 
of the E. y. words soul and spirit than he would have got even 
from Milton's mode of proof. 

In his chap. 13, beginning at p. 363 of vol. 1, Milton treats this 
subject more at large. I shall give only a few extracts. He says, 
" I will show, that in death, first the whole man, and secondly, each 
component part suffers privation of life." As to the whole man, he 



THEOLOGY OF THE BIBLE. 



331 



says, " It is evident that the saints and believers of old, the patri- 
archs, prophets, and apostles, without exception, held this doctrine : 
he cites Gen. 37 : 35 ; 42 : 36 ; Job 3: 13, 14, 16; 10: 21; 14: 
10, 13 ; 17 : 13, 15, 16 ; Psal. 6 : 5 ; 88 : 11 ; 115:17; Psal. 39 : 13 ; 
146 : 2. Milton then remarks : " Certainly if he had believed that 
his soul would survive, and be received immediately into heaA^en, he 
would have abstained from all such remonstrances, as one who was 
shortly to take his flight where he might praise God unceasingly." 
He proceeds to say : " It appears that the belief of Peter respecting 
David was the same as David's belief respecting himself," citing 
Acts 2 : 29, 34. That "Hezekiah fully believed that he should die 
entirely," he cites Isai. 38 : 18, 19. That " God himself bears tes- 
timony to the same truth," he cites Isai. 57 : 1, 2 ; Jer. 31 : 15, 
compared with Mat. 2: 18. "Thus also Dan. 12: 2, 'many of 
them that sleep in the dust of the earth shall awake.' It is on the 
same principle that Christ himself proves God to be a God of the 
livingj Luke 20 : 37, &g. ; arguing from their future resurrection ; 
for if they were then living, it would not necessarily follow from 
his argument that there would be a resurrection of the body." — 
Milton thus disposes very summarily, but very satisfactorily, of the 
Ecclesiastical argument so-called for the immortality of the soul, 
attempted to be drawn from Mat. 22 : 32, giving the corresponding 
verses in Luke ; which argument we have before examined : Mil- 
ton proceeds, "hence he says, John 11 : 25, ' I am the resurrection 
and the life.' " And he cites Acts 23 : 6, ' the hope and resurrection 
of the dead; ' " that is, the hope of the resurrection, which was the 
only hope the apostle professed to entertain." The Gr. in Acts 
23 : 6 is, ' a hope and resurrection nekron, (without the article,) of 
dead. And he cites Acts 24 : 21, without g:ivin<y the E. Y. The 
E. Y. there is, ' Touching the resurrection of the dead.' The Gr. 
is, ' that concerning a resurrection nekron^ (without the article,) 
of dead.' And he cites Acts 26 : 6, 8, without giving the English 
version. The E. Y. in v. 8 is, ' Why . . . that God should raise 
the dead.' The Gr. is, ... ' that God nekrous^ (without the article,) 
dead, egeirei^ should awaken, animate, or, raise.' And he cites 1 
Cor. 15 : 17, 18, 'if Christ be not raised, then they also which are 
fallen asleep in Christ are perished ; ' " whence it appears that 
there were only two alternatives, one of which must ensue ; either 
they must rise again, [i. e., be raised again,] or perish." And he 
cites V. 19, 'if in this life only we have hope in Christ, v/e are of 
all men most miserable ; ' " which again indicates that we must 



332 



THEOLOGY OF THE BIBLE. 



either believe in the resurrection, or have oiir hope in this life only." 
And he cites v. 29, 30, thus, 'if the dead rise not at all, why stand 
we in jeopardy every hour ? ' and v. 32 he cites thus, ' let us eat 
and drink, for to-morrow we die ; ' " that is, die altogether, for 
otherwise the argument would have no force." In 1 Cor. 15 : 29, 
where the E. Y. gives the dead, as quoted by Milton, the Gr. is, 
' For what shall do hoi, those, being baptized for ton neJcron, the 
dead, [i. e., for death, the state of the dead, that state of death fi-om 
which there will a resurrection ; unless we adopt the idea of some, 
that Paul here teaches the baptism of living persons for, or, in be- 
half of, dead persons. But even some Orthodoxists, as I have since 
seen, prefer the sense I have given ; see Bloomfi eld's New Test, and 
note to this verse :] ' if olos, wholly, neJcroi, (without the article,) 
dead, not are awakened, or, rise not ; ' that is, if none of the dead 
rise. Orthodoxy would put in Paul's mouth, what shall, &c., unless 
all the dead rise ; the absurdity of which is manifest ; for Paul and 
other saints might be raised without the wicked being raised. And 
in V. 32, the E. V. is, ' if the dead rise not ? ' The Gr. is, * if nekroi, 
(without the article,) dead, not are awakened, or rise not?' That 
is, if none of the dead are ; equivalent to the Gr. in v. 29. Milton 
cites, also, Philipp. 2 : 16 ; and 3 : 11, thus, 'that I may rejoice in 
the day of Christ, if by any means I might attain unto the resur- 
rection of the dead;' and v. 20, 21, thus, 'from whence also we 
look for the Saviour, who shall change our vile body, that it may 
be fashioned like unto his glorious body.' The Gr. in v. 11 is, 'if 
pos, somehow, or, in some way or other, Jcataiiteso, I may arrive 
eis, at, or, to, the exanastasin ton neTcron, the from among raising 
the dead, i. e., the raising from among the dead : the preposition 
eh, from among, or if we give it, simply, from, here prefixed to the 
noun anastasin, and in such position, before a vowel, changed, as 
it is always, into ex, has the same force, and must be rendered in 
the same way as if it were placed after the noun, thus, ' the anas- 
tasin eh ton nehron, the resurrection from among the dead.' EJc is 
followed by the genitive. We would not say, resurrection from 
among of the dead ; or resurrection from of the dead ; but resur- 
rection from among the dead ; or resurrection from the dead. 
Would Ecclesiastics have us believe that the logical Paul, as he 
is justly called, would use even the language here given in the 
E. Y., 'If by any means I might attain unto the resurrection of the 
dead,' if he believed that all the dead would be raised ? His lan- 
guage would be absurd if he had any such idea. If all were to be 



THEOLOGY OF THE BIBLE. 



333 



raised he would be raised of course. In Pliilipp. 3 : 8, 9, 10, Gr., . . 
' that I may gain Christ, and be found in him, not having mine own 
righteousness, ten^ that, by a law, but ten^ that, dia pisteos^ through 
a belief, of Christ, that proceeding from God righteousness 
from, or, upon, the faith of the to know him, [God,] and the poten- 
cy of the anastasis^ raising up, of him, [the Christ,] and the partak- 
ing of the things suffered of [i. e., by] him, being rendered confor- 
mable to the death of him. 

Having, by Milton's citing the E. V. of several verses relating 
to resurrection, and giving them with the article, the^ as the E. Y. 
gives them, been led so far into Paul's masterly argument in 1 Cor. 
ch. 15 for a resurrection, the resurrection of them who die in Christ, 
I shall save space by going through here with his argument as it 
is in the Greek, the language he used : v. 12 is, Gr., ' But if Christ 
be made publicly known, or, proclaimed, that ek nekron^ from 
among dead, he was awakened, or, raised up, how say some en, 
among, you, that cmastasis neJcron^ a raising up of dead, not is ? v. 
13, But if anastasis nehron^ a raising up of dead, not is, oude^ not 
at all, Christ is awakened, or, raised uj): v. 15, . . . whom he raised 
not up if so be neJcroi^ dead, not are raised up. [That is, God's 
having raised up Christ proves that there has been a resurrection 
from among dead : But it is no proof that all will be raised from 
the dead:] v. 16, For ii 7iehroi, dead, are not raised up, not at all 
Christ is raised up: v. 18, Then kai, also, hoi, those, koimWientes, 
lain down to rest, or, laid to sleep, in Christ, apolonto, [from the 
same verb apollumi we have had so often in the Old Testament,] 
are destroyed totally, lost, perished : v. 20, Xow, but, Christ is 
raised up ek nekvon, from among dead, cqoarche, a first fruit, first 
production, ton, of those, kekoimemenon, [another participle from 
the same verb as koimetJientes in v. 18,] having been laid down to 
rest, or, laid to sleep, [that is, in Christ, as in v. 18,] become : v. 21, 
For since dia, through, antJiropon, a man, ho thanatos, the death, 
[death, without our article, and so given in the E. Y.,] kai, also, 
or, even, dia, through, anthrdpon, a man, anastasis nekron, a rais- 
ing up of dead : v. 22, For osp^\ as, justyas, the same as, in to, 
that, or, the, Adam all, [i. e,, as all in Adam, all who are in Adam, 
and we are all in Adam, and therefore all die,] die, so kai, also, or, 
even, in the Christ all, [i. e., all in Christ, all who are in Christ,] 
z6opoitheso?itai, shall be restored to animation, be reanimated, [i. e., 
as elsewhere expressed in the singular by zesetai, shall live again. 
The Princeton Theol. Sem. graduate, and D. D., before mentioned. 



334 



THEOLOGY OF THE BIBLE. 



in a sermon while I attended his church, rendered this verse thus, 
As all who are in Adam die, so all who are in Christ shall be made 
alive : certainly the true rendering. But, being surprised to hear 
it from an Orthodox pulpit, I afterwards told him that he had 
given the true rendering of the verse, but that I was surprised to 
hear it given by him, saying, he must have intended it for the Uni- 
versalists. He said I was right in that. I told him I had long be- 
fore rendered it as he did ; and said that the rendering of the E.Y., 
as that is generally understood, took all the logic out of Paul's ar- 
gument in the chapter. He agreed that was so, repeating my 
words.] V. 24, Then the end, when, &c. ^Tow here are six verses, 
12, 13, 15, 16, 20, 21, in which the E. V. gives the dead seven times, 
for the Gr. nehron^ and neJcroi^ without the Greek article. And 
then Paul, in v. 24, says, Then the end. To proceed with Paul's 
argument : 1 Cor. 15 : 26 ; Gr., Latest, or, last, enemy shall be left 
unemployed, the death. [Death, without our article : i. e., the em- 
ployment of death in holding in the grave them who die in Christ 
shall cease.] Y. 29 has been given before; turn to it: v. 32 is given 
before : the Gr. is, ' what to me the profit, or, advantage, if neJcroi^ 
dead, not egeirontai^ are awakened, or, raised up ? ' " Let us eat 
and drink : for to-morrow we die." [These words are given in the 
Greek as a quotation.] The E. Y. in v. 32 is, 'if the dead rise not ?' 
being the eighth place in the chapter where the E. Y. gives the 
dead^ instead of dead. Y. 35, Gr., But will say some one : Po5, in 
what manner, or, how, egeirontai, are awakened, animated, or rais- 
ed up hoi nehroi^ those, or, the dead ? [i. e., of course, those, or, 
the, dead who will be awakened.] In what, indeed, soma^ body, 
or, life, or, existence, [these are among the definitions of soma,'] 
come they? In the succeeding verses Paul gives his answer. In v. 
42 he says, Gr., thus, kai, also, or, even, the aiiastasis ton nelcron^ 
raising up of the dead: [i. e., of dead, without our article.] It is 
sown in phthora, vitiation, corruption, destruction, egeiretai, it is 
awakened, or, raised up, in aphtharsia, imperishableness, incorrupti- 
bility, immortality, [i. e., undeathableness ; all these terms, the de- 
finitions of aphtharsla^ plainly applying to the body reanimated by 
the breath of life, as it will become on being raised from the grave. 
If we were to take the dead in this verse to mean, all the dead, we 
should make Paul a very silly reasoner, by giving to his use of a 
particle the, here, the efiect of overthrowing all his argument be- 
fore given in the chapter, and the efi'ect of making him say in this 
and the following verse, that all the dead will be raised in incor- 



THEOLOGY OF THE BIBLE. 



335 



ruptibility, and in glory ; for, in v. 43 he adds, Gr., It is sown in 
atimia, ignominy, dishonour, egeiretai, it is awakened, or, raised 
up, in glory. Verse 45 has been before given. Paul, though per- 
fectly understanding that the Greek article before nouns used in an 
abstract sense does not mean all, yet as if to avoid any possible 
misapprehension, takes care not to give the Gr. article in the chap- 
ter until after the 24th verse, where he says, ' Then the end, &c.' 
Then in v. 29 he gives, ' Since, or, otherwise, what shall do hoi, 
those, being baptized for the dead, [see before,] if, wholly, dead 
ouk egeirontai, not are awakened, or, raised up ? [i. e., if none of 
the dead are, &c., ] why Jcai, even, are they baptized for the dead? 
In this verse, where he speaks of dead in connection with resurrec- 
tion, he does not use the article, but gives dead: where he speaks 
of dead in connection with baptism, he uses the article, because the 
particular persons baptized for the dead are there meant. It will 
not be contended that ' baptized for the dead ' means, baptized for 
aU the dead. Then, in v. 32, he says, ' what to me the advantage 
if dead not are, &c.,' equivalent to 'if, wholly, dead not are, &c., 
in v. 29. Then, in v. 35, and 36, where he uses the article, hoi 
nekroi in v. 35, and ton nekron in v. 3 6, the meaning necessarily is 
the dead who will be raised, because he there says, ' the dead shall 
be raised incorruptible; ' and v. 53 he says, Gr., 'For this^A^Aar- 
ton, corrupted, or, destroyed, must dress in, or, put on, aphtharsian, 
imperishableness, incorruptibility, immortality, [i. e., undeathable- 
ness,] hai, even, this thneton, mortal, [i. e., deathable, subject to 
death,] dress in, or, put on, athanasian, [compounded from a, the 
privative particle, and thanatos, death,] immortality, undeathable- 
ness.' And in v. 54 he uses the same Gr. words, phtharton . . . 
aphtharsian, . . . thntton . . . athanasian, and concludes the verse, 
' then shall come to pass ho, that, word, ho, which, having been 
written : " ' is swallowed up the death [death, without our article] 
in victory.' " [It is given in the Gr. with quotation marks.] And 
V. 55 is, 'Where of thee, death, the thorn, or, sting? Where of 
thee, hades, the victory?' For hades here the Lat. gives death; 
and the Hheims gives deUth ; the Ital. gives inferno ; [the Lat. 
infernus (so often rendered in the Douay and Rheims hell) Italian- 
ized ;] and the E. Y. gives grave. Orthodoxy, by its theory that 
all the dead will be raised, would have the wicked raised from the 
dead to suffer an eternity of misery, shouting victory ! But Paul, 
in V. 57, says, E. Y., But thanks (be) to God, which giveth us the 
the victory through our Lord Jesus Christ. Kow who does he 



336 



THEOLOGY OF THE BIBLE. 



mean by us f He tells in 1 Cor. 1:2;' the cliurch of God, . . . them 
that are sanctified in Christ Jesus. The Epistle is written to the 
Christians at Corinth. And all the Epistles, of Paul and others, 
are written to Christian brethren. Hence, when it is said, Rom. 
14 : 12, Gr., ' Hence therefore each of us concerning himself Zo^o?^, 
a word, or, a report, shall give to God;' and, 2 Cor. 5: 10, Gr., 
For torn pantas hemas^ these all Vl^ phanerothtlitnai^ be made mani- 
fest, or, rendered known, must , in the way of the footstep of the 
Christ, [i. e., as to our walk in the Christ,] in order that homisltai^ 
may obtain, or, recover, each, those dia^ through, the soma, in re- 
spect to those w^hich he transacted, whether good, whether defect- 
ive, or, incomplete, or, bad ; and the E. V. of 1 Cor. 3 : 13, 14, 15 ; 
us, and toe, in those and like passages in the Epistles, mean, the 
saints who are addressed in the several epistles. These holies did 
not claim to do nothing but good. And Paul, in 1 Cor. 12 : 27, 28, 
29, 30, 31, speaks of different gifts to the saints. And in his differ- 
ent degrees of glory for those who will be raised, in 1 Cor. 15 : 41, 
42, he plainly indicates that he expects a better resurrection, a re- 
surrection to more glory, than that of some of the brethren in Christ 
will be. And through whom does Paul tell us this victory over the 
grave will be ? It is, ' the victory through our Lord Jesus Christ.' 
Did the Christ die to raise the wicked dead to an eternity of mis- 
ery ? Would he call on them to shout victory over being raised to 
life again for such a fate ? I once asked a Bishop of the Episcopal 
church if there would have been any resurrection at all, of any one, 
if the Christ had not died and been raised from the dead. He 
answered promptly, N'o. I as promptly replied : Bishop, that an- 
swer covers the whole ground. I subsequently stated to a profes- 
sional brother of high standing, a member in full communion, and 
an officer in one of our churches, and of course Orthodox, the ques- 
tion I had put to the Bishop, and the Bishop's answer. Whereupon 
my professional brother said : A lawyer would have given a differ- 
ent answer. I asked him, what the lawyer's answer would have 
been. He unswered : ' I should have said : it was decreed that 
Christ should die and be raised from the dead.' I immediately 
asked : For what purpose ? He gave no answer : he saw he 
could give none. The question : For what purpose ? brought him 
at once to the question : Did Christ die to raise the wicked to life 
again to suffer an eternity of misery ? Even a lawyer's tongue was 
struck dumb by the question : For v/hat purpose ? N"o answer can 
be given to the question but the answer the Bishop gave. And my 



THEOLOGY OF THE BIBLE. 



337 



reply to the Bishop, that his answer, Xo, covered the whole ground, 
is shewn to be right by the lawyer's attempting another answer, 
and his failing to reply to my second question : For what purpose ? 
Paul answers the question just as the Bishop did. In 1 Cor. 15 : 
14, he says : Gr., But, or. Indeed, if Christ not be awakened, or, 
raised up, vain, or, futile, then to Jceriigma^ that which is an- 
nounced, or, heralded, by us ; [for, me ;] vain, or, futile, indeed kai^ 
also, the faith of you ; v. 18, Then kai, also, hoi, those, lain down 
to rest, or, laid to sleep, in Christ apolonto, are destroyed totally, 
are lost, or, perished. 

Some years ago. Professor Wiley, a D. D., preached in the 
church I then attended, and in his sermon gave the E. V. of 1 Cor. 
15 : 42, 43, and applied them to the resurrection of the righteous. 
He then said: We are not told how the wicked are raised. No, 
thought I ; for we are not told that the wicked are raised at all. 
But, further, the E. Y. in v. 42 is, 'the resurrection of the dead!" 
This D, D., therefore, did not take this language to mean, the re- 
surrection of all the dead ; and in this he was right : he applied 
the language to the righteous only ; and in this he was right. But 
he did not tell us from what passage of Scripture he would get the 
resurrection of the wicked ; he not finding that idea in the words 
' the resurrection of the dead ' used here. The language, ' It is 
sown,' in v. 42 and 43, is as broad as, and covers all that is covered 
by, ' the resurrection of the dead,' in v. 42 ; so that if any say that 
this latter language means all the dead, then Paul is made to say 
that the wicked will be raised in glory. What would this Profes- 
sor, or any other D. D. say is meant by the E. V. ' resurrection of 
the dead' in Heb. 6:2? I presume they would say it means all 
the dead : but there, too, the Gr. is, anastasis nekron, a raising up 
of dead. In many other instances the E. V. gives ' resurrection of 
the dead^ where the Gr. article is not used. 

I proceed now with Milton. At p. 367 he says, "Thus far 
proof has been given of the death of the whole man. But lest re- 
course should be had to the sophistical distinction, that although 
the whole man dies, it does not therefore follow that the whole of 
man should die, I proceed to give similar proof with regard to 
each of the parts, the body, the spirit, the soul. First, then, as to 
the body, no one doubts that it suffers privation of life." As to 
the spirit he says, " The Preacher himself, the wisest of men, ex- 
pressly denies that the spirit is exempt from death: Eccl. 3 : 19, 
20, ' as the beast dieth, so dieth the man ; yea, they have all one 
22 



338 



THEOLOGY OF THE BIBLE. 



breathy ... all go unto one place ! ' And in v. 21 he [the Preacher] con- 
demns the ignorance of those who venture to affirm that the way of 
the spirits of men and of beasts after death is different : 'who know- 
eth the spirit of man, an sursum ascendat^ whether it goeth upward ? ' 
Psal. 146 : 4, ' His breath goeth forth ; he returneth to his earth ; in 
that very day his thoughts perish.' l^ow the thoughts are in the 
mind and the spirit^ not in the hody. 1 Cor. 5:5,' that the spirit 
may be saved in the day of the Lord Jesus : ' the apostle does not 
say ' in the day of death,' but ' in the day of the Lord.' " Milton 
gives here but a part of Eccl. 3 : 21, giving only, ' who knoweth 
the spirit of man, an sursum ascendat, whether it goeth upward ? ' 
The version he cites here, and elsewhere, is the Latin version. I 
think it proper to give here the Heb. of the whole of that verse : 
it is, ' who knoweth ru-ach^ the breath — spirit — of sons of men, whe- 
ther goeth it upward, or, or, and, ru-ach of beast, whether goeth 
down it downward to earth ?' The emphasis is on the words who 
hnoweth ; for in the Heb. the interrogatory form is used for denial, 
as we have seen ; and who hnoweth^ &c,, here is equivalent to a de- 
nial that the ru-ach of man goeth any differently from the ru-ach 
of beast : the Preacher, in v. 19, having said, that men and beasts 
have all one ru-aoh^ Gr., pneuma : the Lat. is, all spirant, breathe, 
or, fetch breath, alike ; the Douay is, all things breathe alike ; th e 
Ital. is, e, yea, all have one same fiato^ breath ; E. V., yea, they 
have all one breath: and the Preacher having said, in v. 20, E. V., 
' All [i. e., man and beast,] go unto one place, all are of the dust, 
and all turn to dust again.' But, praised be God, there is this dif- 
ference between men and beasts, that tliere is a promise of resur- 
rection to a life eternal to men who die in Christ. We thus see, 
that Milton, in using spirit and breath as meaning the same, has the 
authority of the Lat., the Douay, the Ital., and the E. V., they all 
giving breath for the Heb. ru-ach, Gv.^ pneuma, in v. 19. 

Milton then proceeds thus: "Lastly, there is abundant testi- 
mony to prove that the soul, whether we understand by this term 
the whole human composition, or whether it is to be understood as 
synonymous with the spirit, is subject to death, natural as well as 
violent, i^umb. 23 : 10, 'let me, Lat., my anima, die the death of 
the righteous.' " And he cites Job 33 : 18 from the E. V. And he cites 
Job 36: 14 thus, 'they Lat., anima of them, die in youth.' And 
he cites, giving the words of the E. V., Ps. 22 : 20 ; 89 : 48. And 
Ps. 94: 17, 'my soul had almost dwelt in silence.' "Hence man 
himself, when dead, is spoken of under the name of ' the soul.' " 



THEOLOGY OF THE BIBLE. 



339 



And he gives the E. V. of Lev. 19 : 28; 21 : 1, 11 ; Isai. 38: 17. He 
then says, " The just and sufficient reason assigned above for the 
death of the soul, is the same which is given by God himself, Ezek. 
18 : 20, ' the soul that sinneth, it shall die : ' and therefore, on the 
testimony of the prophet and the apostle, as well as of Christ him- 
self, the soul even of Christ was for a short time subject unto death 
on account of our sins ; Ps. 16 ; 10, compared with Acts 2 : 27, 31." 
He gives the E. Y. words in Ps. 16 : 10, giving the word neither 
between the clauses. We have seen that the Heb. has no word at 
all between the clauses. And he cites Mat. 26 : 38, giving the 
E.y. words there. The Heb., Gr., Lat., Ital., Douay of the Old 
Testament, and Rheims of the New, of ail the above verses, will be 
found in their places in the preceding pages. He then cites passa- 
ges which speak of resurrection, and says, they shew that souls 
were in the grave. He then examines passages on which " those 
who assert that the soul is exempt from death principally found 
their belief; " and among the rest. Mat. 10 : 28. He answers them 
all conclusively. He answers Mat. 10:28 (giving the words in 
the E. V.,) thus: "the body cannot die as being in itself a thing 
inanimate : the body therefore, as is common in Scripture, must be 
taken for the whole human composition ; the soul, for that spiritual 
life with which we shall be clothed after the end of the world, as 
appears from the remainder of the verse, and from 1 Cor. 15 : 44." 

It affords me pleasure, after giving from so great an authority 
the meaning of Mat. 10 : 28, to refer the reader to the rendering 
before given of it in its place, and to the remarks there made. 

In Philipp. 1 : 23, the E. Y. is, ' having a desire to depart, and 
to be with Christ.' The Gr. is, ' the longing having for the analu- 
sai, to loose, untie, weigh anchor, set sail, and with Christ einai, to 
exist.' Milton, p. 375, quotes the Lat. 'having desire dissolvl;^ 
he renders the Lat. ' having a desire for dissolution ; ' and says, 
" the Gr. analusai signifies anything rather than dissolution," And 
as to the E. Y. words, ' to be with Christ ' he says, " that is, at his 
appearing, which all the believers hoped and expected was then 
at hand. In the same manner one who is going on a voyage de- 
sires to set sail and to arrive at the destined port, such is the order 
in which his wishes arrange themselves, omitting all notice of the 
intermediate passage. If, however, it be true that there is no time 
without motion, which Aristotle illustrates by the example of those 
who were fabled to have slept in the temple of the heroes, and 
who, on awaking, imagined that the moment in which they awoke 



340 



THEOLOGY OF THE BIBLE. 



had succeeded without an interval to that m which they fell asleep ; 
how much more must intervening time be annihilated to the de- 
parted, [for, the dead,] so that to them, to die and to be with Christ 
will seem to take place at the same moment ? Christ himself, how- 
ever, expressly indicates the time at Avhich we [believers, of whom 
Milton was one,] shall be with him; John 14: 3, [citing it from 
the E. y.,] ' if I go and prepare a place for you, I will come again 
and receive you unto myself ; that where I am, there ye may be 
also." The Gr. verb analuo^ whence analusai in Philipp. 1 : 23, is 
defined, to loose, to untie, to undo, the fastenings of a cable / to 
dissolve, to destroy ; to abolish, annul ; to loose the anchor, weigh 
anchor, set sail. The Lat. verb dissolvo, whence dissolvi in that 
verse, is defined, to loose, unbind, dissolve, disannul, cause to die. 

Whately, p. 84, brings together the passages in 1 Thess. 4 : 13, 
14, where Paul speaks of ' them which are asleep;' and in v. 14, 
' them which sleep in Jesus,' and the jDassage in 1 Philipp. 1 : 23, 
given above ; citing it in the words of the E. Y. ; and says : Some 
perhaps have found a difficulty in reconciling these expressions of 
Paul. And on p. 85 he says : These expressions may be reconciled 
together on the supposition of a state of sleep between death and 
the resurrection. If, says he, a sincere Christian were asked what 
he thought of the condition of some deceased friends who had lived 
and died in the faith, he would of course reply, " they ' sleep in 
Jesus ;' we must not regard them as at this moment actually en- 
joying their reward ; but neither must we 'sorrow as those who 
have no hope ; ' on the contrary, we must fully trust that they will 
be raised up to immortal happiness at the last day." He then pro- 
ceeds : If again this same man were himself seemingly at the 
point of death in some painful disease, and were asked what he 
thought of his own prospects, he would be likely to answer, ' I long 
to be released from my sufierings, and ' to be with Christ ; ' for I 
believe that, to my own perceptions, the instant death closes my 
eyes, I shall be awakened by the last tramp, — the summons to meet 
my Lord. And though, in relation to you the survivors^ my dying 
this hour or a year hence makes no difference as to the time when 
that day shall arrive, to me it makes all the difference : . . relatively 
to me, it does, to all practical purposes, come the sooner, the sooner 
I am released from the burden of ' this earthly tabernacle.' " And 
further on he says : " It is thus then that the Apostle Paul, or any 
other sincere Christian would express himself, supposing him to have 
such a belief. And just thus it is that Paul does express himself. 



THEOLOGY OF THE BIBLE. 



341 



When he is administering comfort to the survivors respecting their 
brethren who have departed in the Lord, he always speaks of them 
as ' asleep.' . . . On the other hand, when he speaks of his eager 
longing ^ to depart and to be [it is the substantive verb, to exist,] 
with Christ,' he is speaking of himself, solely, without any refer- 
ence to the perceptions and feelings of the survivors, but only to his 
own. Now in respect of his own perceptions, the moment of his 
breathing his last in this world would be, as has been said, instant- 
ly succeeded (on the supposition of total insensibility during the 
interval) by that of his awakening in the presence of his Lord." 

I now give further extracts from Milton. At p. 377 he cites 
1 Pet. 3 : 19, thus: ' by which also he went and preached to the 
spirits that are in prison,' literally, says he, " in guards or, as the 
Syriac version renders it, in sepidcJiro^ in tho grave, which means 
the same ; for the grave is the common guardian of all till, &c. 
What therefore the apostle says more fully in ch. 4 : 6, ' For this 
cause was the gospel preached also to them that are dead,' he ex- 
presses in this place [ch. 3 : 1 9] by a metaphor, ' the spirits that 
are in guard ; ' it follows, therefore, that the spirits are dead." ' To 
them that are dead,' in the E, V. of 4 : 6, means, of course, to 
them that are now dead. The preaching referred to was done to 
the antediluvians, then dead, while they were living ; and the 
Preacher was Xoah, called that ' Preacher of righteousness.' There 
is no Gr. in 4 : 6 for ' that are,' the Gr. is, simply, nekrois^ in the 
dative ; but ' that are ' is to be supplied, as we see ' are,' ' shall be,' 
&c., supplied, all through the E. V. ; and the E. Y. supplies ' that 
are ' in that verse. Why did not the E. V., as does Milton, supply 
* that are 'in 3; 19, where the Gr. is '•tois pneumcisi^ to those 
breaths, spirits, that are,' i. e., that are now, enphulake^ in guard, 
i. e., in the grave. The Gr. tois hefore p7ieumasi, in 3:19, requires 
more strongly the supplying * that are ' than the single word neTcrois 
in 4 : 6 : and tois pneumasi^ to those breaths, spiiits (that are now 
in the grave), is equivalent to en-phsh mt, breath, soul, dead; Gr. 
2)siwhe ended; for which, as we have seen, the E. V. gives dead 
body, in the Old Testament. And in life, pneuma^ breath, spirit, 
is used for person, as is psuche ; thus in 1 John 4:2,' every pneu- 
ma, breath, that confesseth that Jesus, &c. : and v. 15, 'whoso- 
ever shall confess that Jesus, &c.' Now I suppose that most read- 
ers of the E. V. get the notion that the Orthodox soul, — spirit — of 
Christ, while he lay dead in the sepulchre, went and preached to 
the Orthodox souls, — spirits — ghosts — in the Presbyterian Hell, or 



342 



THEOLOGY OF THE BIBLE. 



in Episcopacy's intermediate place of " departed souls, — spirits, — 
ghosts," where, as Episcopacy says, all such its entities are. Does 
Presbyterianism hold that its bad spirits in its hell can be released 
and taken to its heaven, by professing faith in the Christ ? ! Does 
Episcopacy hold that its bad spirits in the intermediate place it as- 
signs to all its spirits, good and bad, can, by professing faith, be 
prepared for its heaven ? We thus see that the idea which, no 
doubt, some get from the E. Y. of 3 : 19, 'by which also he went 
and preached unto the spirits in prison,' is simply absurd : we 
might say, ridiculously so, were it not for the gravity of the subject 
we are dealing with. 

Whately, p. 63, says : " The passage in 1st Peter, about ' preach- 
ing to the spirits in prison,' has been suj^posed to allude not only 
to the conscious state of departed spirits, but even to Christ's hav- 
ing visited, in the interval between his death and resurrection, the 
souls of those who perished in i^oah's flood. But this seems to 
me a very unlikely interpretation." At page 65 he gives the in- 
terpretations of three different Bishops : Hall ; Archbishop Seeker, 
and Bishop Pearson. Before giving these I will render the Gr. of 
V. 18 and 19 : v. 18 is. For hai^ also, or, even, Christ once for all, 
or, once only, on account of sins suffered, a just for unjust, in order 
that us he might load to God, thanatotheis, [passive participle,] be- 
ing put to death, in flesh, [i. e., in living person ; for flesh without 
life can't die,] zoopoietheis^ [passive participle,] being reanimated, 
or, restored to animation, but, to peneumati, [dative,] by the breath, 
— spirit ; [i. e., by the breath of, proceeding from, God;] v. 19, 
through, w^hich Jcai^ also, to those ^mei«?2as/, breaths, — spirits — in 
guard, [i. e., that are now in guard, in the grave,] poreiitheis^ [pas- 
sive participle,] being sent, [i. e., his gospel, as before seen,] he [i e., 
his gospel, the Messiah, — the Christ — to come] was a herald, or, 
was heralded. [How ? By ^^oah, as we shall see.] I now give 
Bishop Hall's intei'pretation, as quoted by Whately. " By the 
power of which divine Spirit of his, long before his manifestation 
in the flesh. He came to the old world ; and by the mouth of 
E'oah, that 'preacher of righteousness,' spoke to them whose spirits 
are now fast prisoned in hell." Archbishop Seeker's interpretation 
is quoted thus : " ' The spirits in prison,' to whom St. Peter saith, 
that Christ ' by his spirit preached,' he saith also were those ' which 
were disobedient, when the long suffering of God waited in the 
days of iSToah.' And therefore Christ's ' preaching to them by his 
Spirit ' probably means, his exciting by his Spirit, which ' strove ' 



THEOLOaY OF THE BIBLE. 



343 



with them for a time, Gen. 6 : 3, that patriarch [Noah] to be * a 
preacher of righteousness' among them, as the same Apostle in his 
other Epistle calls him, 2 Pet. 2:5. But not hearkening to him 
then^ they are now in prison, reserved for the sentence of the last 
day." Bishop Pearson's interpretation is quoted thus : " The plain 
interpretation of this passage is the true one, namely, that Christ 
did preach unto those men who lived before the flood, even while 
they lived, and consequently that He was before it. For though 
this was not done by an immediate act of the Son of God, as if He 
personally had appeared on earth, and actually preached to that 
old world, but by the ministry of a Prophet, by the sending of 
Noah, a ' preacher of righteousness ; ' yet to do anything by an- 
other, not able to perform it without Him, as much demonstrates 
the existence of the principal cause, as if He did it of Himself 
without any intervening instrument." The reader perceives how 
much of each of these three interpretations is due to Orthodoxy. 

These interpretations all admit, that the preaching was done to 
the living antediluvians. And all admit that it was not Christ that 
preached to them, but Noah. Hall says : " By the power of which 
divine Spirit of his, he came to the old world, and by the mouth 
of Noah spake to them," &c. Seeker says : " Christ's ' preaching 
to them by his Spirit' probably means, his exciting by his Spirit 
that patriarch to be ' a preacher of righteousness' among them," 
Pearson says, Christ did not personally appear on earth, and actu- 
ally preach to that old world; but that he preached to them by 
Noah ; which, he says, demonstrates the existence of the principal 
cause, and is equivalent to preaching to them himself. 

Now that God, not the Christ, was the principal cause, is shewn 
both by the last clause of v. 18, and by, Gen. 6 : 3, cited by Seeker. 
By whose pneuma^ breath, — spirit — was Christ reanimated, re- 
stored to animation, as said in v. 18 ? Certainly by the pneuma 
of God. Numberless texts say, God raised him from the dead. 
And as to the few passages in the E, Y. which say, he rose from 
the dead, if that were the true rendering, they don't shew that he 
rose of himself, any more than Paul's words in 1 Cor. 15: 16, 'if 
dead rise not ' shew that dead rise of themselves. ' He rose ' is 
perfectly consistent with * God raised him : ' he rose by God's 
enabling him to rise. But 'he rose of himself is flatly contradic- 
tory to ' God raised him.' In Gen. 6 : 3, cited by Seeker, using 
the word ' strove,' from the E. V. ' strive' in that verse, the Heb. 
is : And said Jehovah : la idun, not shall remain, or, abide, ru-ach^ 



344 



THEOLOGY OF THE BIBLE. 



a, or, the, breath, of [i. e., proceeding from] me in adm^ man, loulm^ 
to hidden time, or, long, or, in perpetuity ; for that he 6sAr, flesh, 
or, a flesh ; [i. e., merely flesh with the breath of life in him ; for 
the first part of the verse shews that the breath of life was in them; 
else it could not remain in them ;] but, or, yet, shall be days 
of him hundred twenty years. [This last clause explains the 
whole verse. A hundred and twenty years was allowed before the 
antediluvian race should be utterly destroyed, except Noah, &c.] 
The Gr. is, . . . oh one katameine^ not shall remain, or, abide, the 
pneuma^ breath, of me in these men for ever, through the to be 
them fleshs : [i. e., because they are fleshs :] shall be, but, the days 
of them hundred twenty years : Lat., And said God : 7i07i perma- 
nehit^ not shall remain, my spiritus^ breath, in man for ever, because 
mro, flesh, or, a flesh, he is, <fcc. : Douay, And God said : my spirit 
shall not remain in man for ever, because he is flesh, and his days, 
&c. There is a note in the Douay to this verse, thus : " The mean- 
ing is, that man's days, which before the flood were usually 900 
years, should now be reduced to one hundred and twenty years. 
Or, rather, that God would allow men this term of, &c., for their 
repentance and conversion, before he would send the deluge." The 
Ital. of the verse is, And the Lord said : My Spirit shall not strive 
perpetually with the men, for also they are not other than flesh ; 
and the term, or, limit, of them shall be hundred twenty years. 
The E. V. is. And the Lord said. My Spirit shall not always strive 
with man, for that he also (is) flesh : yet his days shall be a hun- 
dred and twenty years. Gesenius, under the verb dun^ the verb 
used in the verse, gives the Heb. words, and says : " Well render- 
ed according to the sense by the ancient versions, as the Septuagint, 
on. me katameme ; Lat., non permanehit ; Syriac, and Arabic, shall 
not dwell." 

It is thus made plain, that it was through, or, by means of, the 
pneuma proceeding from God, the same by which the Christ was 
reanimated, made alive again, that N'oah preached to the antedilu- 
vians: as in 1 Cor. 12 : 3 we have, Gr., speaking en, through, by 
means of, pneuma, a breath,— spirit-of [i. e., proceeding from] God, 
.... except en, through, pneumati Jiagio, a breath holy : Rheims, 
but by the Holy Ghost : E. Y., the same. Whereas all these three 
Bishops will have it, that it was Christ, by his Spirit, who j)reach- 
ed to the antediluvians by the mouth of ISToah. 

Milton next gives Rev. 6 : 9, from the E. Y., thus : *I saw under 
the altar the souls of them that were slain,' &c. : and answers it 



THEOLOGY OF THE BIBLE. 



345 



thus : " I answer, that in the Scripture idiom the soul is often put 
for the whole animate body." 

He next gives Luke 23 : 43, from the E. V. : ' To-day thou shalt 
be with me in paradise ; ' and answers it. As I shall give hereafter 
what I think is plainly the meaning of paradise here, I will defer 
till then Milton's answer. 

He next gives Luke 23 : 46, from the E. V. : ' Jesus said : 
Father, into thy hands I commend my spirit ; ' and answers : " But 
the spirit is not therefore separated from the body, or incapable of 
death; for David uses the same language Psal. 31 : 5, although he 
was not then about to die : ' into thine hand I commit my spirit,' 
while it was yet abiding in, and with the body." He cites Ps. 31 : 
5, also, from the E. Y. The Gr. word is the same in Ps. 31 : 5 as 
in Luke 23 : 46, parathesomai^ for which the E. V. has commend in 
Luke 23 : 46, and commit in Ps. 31 : 5. Milton proceeds : " So 
Stephen, Acts 7 : 59, ' Lord Jesus, receive my spirit . . . and when 
he had said this, he fell asleep.' It was not the bare spirit divested 
of the body that he commended to Christ, but ' the whole spirit 
and soul and body,' as it is expressed 1 Thess. 5 : 23." The Gr. in 
Acts T: 59 is, ''kurie lesou, Proprietor, or, Lord, of Jesus, receive 
%hQ pneuma, breath, of me ; ' i. e., to give it back to me again. At 
Luke 9 : 20 we have, E. V., the Christ of God. And Luke 4 : 34, 
Gr., Ao, that, or, the, hagios^ consecrated, dedicated to religious 
purposes, pure, or, holy, of God : Rheims, and E. V., the Holy one 
of God. And Acts 3:14, the hagion and just : Rheims and E.V., 
the Holy One and the just. And Acts 2 : 36, Gr., . . . God made 
that same Jesus whom ye crucified kai^ both, kurion^ Lord, kai^ and, 
Christ. And Acts 13 : 23, Gr., From this seed God according to 
promise raised up to Israel a Saviour Jesus. And Acts 13 : 35, Gr., 
ton^ that, or, the, hosion, sanctified, of thee : Rheims, thy holy one : 
E. v., thine Holy One. And 1 Cor. 3 : 23, and Christ (is) God's. 

Gesenius, under iheuhe, the Heb. word for which Jehovah is 
given, tells us, " The later Hebrews, for some centuries before the 
time of Christ, either misled by a false interpretation of certain 
laws, Exod. 20 : 7 ; Lev. 24 : 11, or else following some old super- 
stition, regarded this name as so very holy that it might not even 
be pronounced :" citing several authors. " This custom was already 
in vogue in the days of the Septuagint translators; and thus it is 
that they every where translate iheuhe by the kuriosy Other wri- 
ters tell us the same ; and the reader has seen that the Septuagint 
gives kurios where the Heb. is Jehovah. This substitution of ku- 



346 



THEOLOGY OF THE BIBLE. 



o^ios for Jehovah, in the New Testament, and the giving the same 
word kurios for Lord, where it means the Christ, is well calculated 
to produce confusion, and misapprehension. In Luke 23 : 46 Jesus 
himself says : ' Father, into thy hands I commit the pneuma of 
me.' Was not Stephen's breath committed to the same Father to 
whom Jesus committed his breath? Milton proceeds : "Thus the 
spirit of Christ was to be raised again with the body on the third 
day, while that of Stephen was to be reserved till the appearing of 
the Lord. So 1 Pet. 4 : 19, 'let them commit the keeping of their 
souls (to him) in well doing.' " The verse adds, ' as unto a faithful 
Creator.' This shews that it was to the Creator^ called by Jesus^ 
in Luke 23 : 46, Father, that Jesus, and David, and Stephen, com- 
mitted the pneuma of them. 

Milton next gives 2 Cor. 5 : 1 to 20, where Paul speaks of ' our 
earthly house' : Read the verses in the E. V". ; and says, " It is suffi- 
ciently apparent, however, that the object of this passage is not to 
inculcate the separation of the soul from the body, but to contrast 
the animal and terrestrial life of the whole man with the spiritual 
and heavenly. Hence in the first verse ' the house of this taber- 
nacle' is opposed, not to the soul, but to * a building of God, an 
house not made with hands,' that is, to the final renewal of the 
whole man, as Beza also explains it, whereby ' we are clothed 
upon.' [The E. V. adds, v. 2, 'with an house which is from 
heaven'] ' being clothed . . . not naked,' v. 3. This distinctly aj)- 
pears from v. 4 : ' not for that we would be unclothed, but clothed 
upon, that mortality might be swallowed up of life.' See also v. 5, 
' now he that hath wrought us for the self same thing is God ;' not 
for the separation of the soul from the body, but for the perfecting 
of both. Wherefore the clause in the eighth verse, ' to be absent 
from the body, and to be present with the Lord,' must be under- 
stood of the consummation of our happiness ; and ' the body' must 
be taken for this frail life, as is common in the sacred writers ; or 
perhaps to be ' at home in the body, and to be absent from the 
Lord,' V. 6, may mean nothing more than to be entangled in world- 
ly affairs, and to have little leisure for heavenly things ; the reason 
of which is given v. 7, ' for we walk by faith, not by sight :' whence 
it follows, V. 8, ' we are confident and willing rather to be absent 
from the body, and to be present with the Lord ;' that is, to re- 
nounce worldly things as much as possible, and to be occupied 
with heavenly. The ninth verse proves still more clearly that the 
expressions ' to be present' and ' to be absent ' both refer to this 



THEOLOGY OF THE BIBLE. 



347 



life : ' wherefore we labour that whether present or absent, we may 
be accepted with God :' for no one supposes that the souls of men 
are occupied from the time of death to that of the resurrection 
in endeavours to render themselves acceptable to God ; that is the 
employment of the present life, and its reward is not to be looked 
for till the Second coming of Christ." " The same sense is to be 
ascribed to 2 Pet. 1: 13, 14, 15 ; 'as long as I am in this taber- 
nacle,' &c., that is, in this life." 

I have now the pleasure of giving the views of the distinguished 
and Christian John Locke on this subject, in his Treatise on " The 
Reasonableness of Christianity " which I never saw or heard of be- 
fore a friend who had learned from me how I read the Bible men- 
tioned it to me. 

Locke says : " Adam, by his fall, lost bliss and immortality." 
And again, " Christ restores to us what we lost by Adam." And, 
citing Gen. 2 : 17 thus : 'in the day that thou eatest thereof thou 
shalt surely die,' he says : " Ecclesiastics read the last thou^ thy 
body shall die : thou is used twice in this one sentence, and must 
mean the same thing in both places. If therefore the last thou in 
the sentence meant thy hody^ the first thou meant the same. So 
that the reading of the Ecclesiastics would be, in the day that thy 
body eateth thereof thy body shall die." Locke proceeds to say : 
" A law requires the plainest and directest words ; yet some insist 
that death means eternal life in misery." A lawyer would add ; 
and a penal law requires more exact precision still. 

I once said to the Princeton Seminary graduate and D. D. be- 
fore-mentioned, citing this verse to him : You say this means, his 
body shall die. N'ot exactly so, said he, but we give a different 
meaning to the word die. He stopped there, without saying what 
that meaning was. ]^o doubt the thought had flashed on his mind 
that the words were spoken to Adam ; and he was unwilling to 
apply to Adam the interpretation which Orthodoxy gives to the 
word die in reference to the wicked. Soon afterwards, I said to 
another Orthodox clergyman : You interpret the word die^ in re- 
ference to sinners, to mean, to live forever in misery : and he can- 
didly admitted it. Now why should the D.D. hesitate to give the 
Orthodox interpretation of the word die in reference to Adam ? He 
was the great transgressor who " brought death into the world and 
all our woes;" and through his transgression we are constituted 
prone to sin, sinners, and made subject to death. Locke gives thou 
but twice in Gen. 2:17. It is used three times : . . . thou shalt 



348 



THEOLOGY OF THE BIBLE. 



not eat of it : for in the day that thou eatest thereof thou shalt 
surely die. And yet a class of men who assume to be anointed 
teachers presume to tell us, though thou^ the first two times of its 
occurrence in the verse, means, as they must admit, the whole liv- 
ing man, that where it last occurs in the same verse it means thy 
body ! 

Locke proceeds to say : " It is insisted further by some, that 
thou shalt die puts man under the necessity of sinning continually, 
and so multiplying the provocation." He further says : " By death 
I understand nothing but a ceasing to be ; under which death they 
should have lain forever, had it not been for the redemption by 
Jesus Christ." The Gr. word is en^ through, Jesus Christ. Fur- 
ther on Locke says : " Adam being thus turned out of paradise, and 
all his posterity being born out of it, the consequence of it was 
that all men should die, and remain under death forever, and so be 
utterly lost." And again : " The wages of sin is an exclusion from 
that happy state of immortality, and brings death." And again: 
" Loss of immortality is the portion of sinners." His words " Loss 
of immortality" mean, non-acquisition of immortality from the 
grave ; for he has before said, " Death is a ceasing to be ; under 
which death they should have lain forever, had it not been for 
the redemption by Jesus Christ." And Locke makes this re- 
mark : " That living torment is worse than no being at all 
[annihilation] every one's sense determines, against vain philoso- 
phy and foolish metaphysics ; — and our Saviour's peremptory de- 
cision has put it past doubt that one may be in such an estate, that 
it had been better for him not to have been born :" [i. e. in such a 
state of misery in this life, with nothing but annihilation in pros- 
pect.] As to annihilation, some pretend to say, they had rather 
live in torment forever than be annihilated : this is what Locke calls 
vain philosophy and foolish metaphysics. Others say, that annihi- 
lation is no punishment at all. Their minds have so long groveled 
in the fear of the Orthodox hell for the Orthodox soul, that annihi- 
lation seems such a relief that they think it no punishment. Though 
this short life be so dear to all ' that every sacrifice i^^ made to pre- 
serve it, they have become unable to comprehend the inestimable 
value of a life eternal from the grave, and so, unable to comprehend 
the unspeakable loss of it by annihilation forever. The reader of 
these pages has found the system of the Giver of all good, as re- 
vealed in his word, to be a glorious, heart-inspiring and heart-ele- 
vating system ; and has found also that Locke has properly charac- 



THEOLOGY OF THE BIBLE. 



349 



terized it by liis title to his Essay, " The Reasonableness of Christi- 
anity." Did it never occur to men who preach the current system, 
inherent immortality, and consequent eternal conscious misery to 
the wicked, that if it be not true it is blasphemy ? How is it that at 
such risk they are willing to attempt to foist their system into the 
English version of the Bible by such puerilities as have been no- 
ticed, including that of Mr. Barnes ? And how is it possible that 
they are content to teach such a system while ignorant of the word 
of God as written in the original Scriptures ? If they think that 
their system may be found in the E. V., do they hold that James's 
Ecclesiastics were inspired — inbreathed — by God to give a true 
translation of the Scriptures into our language ? If they will read 
these pages they will find how much mistaken they are in such an 
idea ; and will find whence, for the most part, those Ecclesiastics 
got their version. 

I have before mentioned the late work of Archbishop Whately, 
of the English Church, on " A Future State." I now give an ex- 
tract from it on the doom of the condemned, p. 180-185 : " What 
that doom will be, whether the terms in which it is commonly 
spoken of in Scripture, — ' death,' ' destruction,' ' perishing,' &c., are 
to be understood figuratively, as denoting immortal life in a state 
of misery, or more literally, as denoting a final extinction of exis- 
tence, — this is quite a different question. It is certain that the 
words, 'life,' ' eternal life,' &c., are always applied to the condition 
of those, and of those only, who shall at the last day be approved 
as ' good and faithful servants,' who are ' to enter into the joy of 
their Lord.' ' Life ' as applied to their condition, is usually under- 
stood to mean ' happy life.' And that theirs will he a happy life, 
we are indeed plainly taught ; but I do not think we are anywhere 
taught that the word ' life ' does of itself necessarily imply happi- 
ness. If so, indeed, it would be a mere tautology to speak of a 
' happy life ; ' and a contradiction, to speak of a ' miserable life ; ' 
which we know is not the case, according to the usage of any lan- 
guage. In all Ages and Countries, ' life,' and the words answering 
to it in other languages, have always been applied, in ordinary dis- 
course, to a wretched life, no less properly than to a happy one. 
Life, therefore, in the received sense of the word, would apply 
equally to the conditions of the blest and of the condemned, sup- 
posing these last to be destined to continue forever living in a state 
of misery. And yet, to their condition the words ' life ' and ' im- 
mortality ' never are applied in Scripture. If therefore we suppose 



350 



THEOLOGY OF THE BIBLE. 



the hearers of Jesus and his Apostles to have understood, as nearly 
as possible in the ordinary sense, the words employed, [any other 
supposition would be absurd, considering who the hearers were,] 
they must naturally have conceived them to mean (if they were 
taught nothing to the contrary) that the condemned were really 
and literally to be ' destroyed,' and cease to exist ; not, that they 
were to exist forever in a state of wretchedness. For they are 
never spoken of as being kept alive, but as forfeiting life : as for 
instance, ' ye will not come unto me that ye may have life : ' — ' He 
that hath the Son hath life ; and he that hath not the Son of God, 
hath not life.' [An instance, among many, of the use of the present 
for the future. I give one of several instances given by Milton. 
On page 367, vol. 1, citing the E. Y. of Luke 20 : 36 : " bemg the 
children of the resurrection, that is, when they shall finally become 
such." The Gr. is, ' being children of,' &c.] And again, 'perdition,' 
' death,' ' destruction,' are employed in numerous passages to ex- 
press the doom of the condemned. All which expressions would, 
as I have said, be naturally taken in their usual and obvious sense, 
if nothing were taught to the contrary. That these expressions 
however are to be understood not in their ordinary sense, but figu- 
ratively, to signify an immortality of sufiering, is inferred by a 
targe proportion of Christians, from some other passages : as ' ever- 
lasting punishment,' ' everlasting fire,' ' cast into hell, where their 
worm dieth not, and their fire is not quenched.' This last expres- 
sion is taken from Isai. 66 : 24, who speaks of 'the carcases of the 
men that have transgressed, whose worm shall not die, neither shall 
their fire be quenched; and they shall be an abhorring unto all 
flesh : ' describing evidently the kind of doom inflicted by the East- 
ern nations on the vilest ofienders, who were not only slain, but 
their bodies deprived of the rites of burial, and either burned to 
ashes, which, among them, was regarded as a great indignity, or 
left to moulder above ground and be devoured by worms. [As in 
gehenna^ the valley of Henem.] From such passages as these it 
has been inferred that the sufferings, and consequently, the lile, of 
the condemned, is never to have an end." Further on he says : 
" Another sense is certainly more reconcilable with the ordinary 
meaning of the words ' destruction,' &c., which so often occur. The 
expressions, 'eternal punishment,' 'unquenchable fire,' &c., may 
mean merely that there is to be no deliverance, — no revival, — no 
restoration, — of the condemned." [i^ey it? aHs, living again. Whate- 
ly proceeds,] "Death, simply, does not shut out the hope of being 



THEOLO&Y OF THE BIBLE. 



351 



brought to life again: eternal death does. Fire may be quenched 
before it has utterly consumed what it is burning : unquenchable 
fire would seem most naturally to mean that which destroys it ut- 
terly." And further on he says : and is called ' everlasting ' or 
' unquenchable ' fire, to denote that they [the condemned] are not 
to be saved from it, but that their destruction is to be finaV 
And further on : "If ' eternal death ' means final death, — 
death without any revival, — we can understand what is meant 
by 'Death being the last enemy destroyed^ namely: that none 
henceforth are to be subjected to it. But if ' Death ' be understood 
to mean everlasting life in misery, then, it would appear that Death 
is never to be destroyed at all ; since although no one should be 
henceforth sentenced to it, it would still be going on as a continual 
infliction^ for ever. On the whole, therefore, I think we are not 
warranted in concluding (as some have done) so positively con- 
cerning this question as to make it a point of Christian faith to in- 
terpret figuratively and not literally the ' death ' and ' destruction ' 
spoken of in Scripture as the doom of the condemned ; and to insist 
on the belief that they are to be kept alive forever." I remember 
saying, when quite a young man, to a D. D. whose preaching I then 
attended, while walking from church : To maintain your system 
you read literally the figurative language of the Bible, and read 
figuratively its literal language. He said, he didn't know there 
was one in his congregation that entertained such an idea. 

As to the so-called argument for the Orthodox soul from the 
Christ's answer to the Sadducees, Ma^f 22 : 31, 32, Whately says, 
p. 74, " In our Lord's answer to the Sadducees he alludes not to 
any separate state of consciousness, but to the resurrection. That 
Jehovah is called the God of Abraham, Isaac, and Jacob, he ad- 
duces as a proof that ' the dead ' are raised." He gives ' the dead ' 

from the E. V. : and in v. 32 the E. V. has, of ' the dead,' of 

' the living ; ' whereas the Gr. is, of ' dead,' ... of * living : ' so in 
Mat. 11:5, the E. V. is, ' the dead are raised up.' Did Jesus mean 
that all the dead had been raised up by him ? The Greek there is 
neJcroi^ dead, are raised ; and if the Gr. article had been used there, 
it would not have meant all the dead, but must have been render- 
ed, simply, dead, by the rule before given. Whately further says : 
" But his words seem plainly to shew that the only question was, 
whether this present life be the whole of our existence, or whether 
there is to be a resurrection." And, as disproving the idea of ex- 
istence after death and before being raised up, he cites 1 Thess. 4 : 



352 



THEOLOGY OF THE BIBLE. 



13, 14, thus : "I would not have you to be ignorant, brethren, con- 
cerning them which are asleep, that ye sorrow not as the rest, who 
have no hope. For if we believe that Jesus died and rose again, 
even so, them also who sleep will God, through Jesus, bring with 
him." He gives in v. 13, 'the rest ' and says: "not 'others,' as 
our translation has it ; but, all the Qentiles remaining uncon- 
verted." In V. 14, he gives, "them also who sleep will God, 
through Jesus, bring with him; " and he says : " This is manifestly 
the correct reading of the passage." The word in the Greek is dia^ 
through, where the E. V. has in. The collocation in the Greek is : 
so hai^ even, or, also, God tons Jcoimethentas^ those lain down to 
rest, or, laid asleep, dia^ through, Jesus will bring with him. The 
Archbishop is clearly right in his rendering, though he collocates 
differently. The Greek, like the Hebrew, was written without 
stops. Translators, by pointing as best suits their ideas, and by 
using our article the where the Gr. does not use its article ; and 
also where the Gr. article should not be rendered in English, ac- 
cording to the rule before given ; and also by omitting our article 
the where the Greek article should be rendered ; and by not giving 
our article a where it should be used ; and by selecting from among 
the various definitions of prepositions such as they prefer; fre- 
quently pervert the sense of the original. 

As to Mat. 10 : 28, 'fear not them which kill the body, but are 
not able to kill the soul,' &c., Whately says, p. 64 : " The expres- 
sion of Jesus to his disciples was manifestly intended to remind 
them that their enemies cJfild only Inflict temporal death, — could 
only put an end to a man's life in this world ; whereas God's 
power extends to the whole of our existence, to all eternity." 

As to the story of Dives and Lazarus, he says, p. 56, 57 : " All 
know that the narrative is a parable, that is, a fictitious tale framed 
in order to teach or illustrate some doctrine." " The only truth 
that is essential in a parable, is the truth of the moral or doctrine 
conveyed by it." " The general moral design appears to have been 
that those who have been devoted to the good things and enjoy- 
ments of this world will have no share in those of the world to 
come." That is, in the world as it shall be ; or, in the age to 
come. 

As to what is called the transfiguration on the mount, brought 
forth, says he, " as an argument for the supposition of a state of 
sense and consciousness after death before the final resurrection," 
Whately says : " But nothing generally decisive can be concluded 



THEOLOGY OF THE BIBLE. 



353 



from any case which is manifestly an exception to general rules ; 
as this was, in every respect." As to Moses, he says : " we are 
told that he died, and was buried in the land of Moah," &c. [See 
p. 319, for the rendering icas huried.'] Whately further says : " It 
seems clear, as I lately observed to you, that the soul separate from 
the body is not an object of sight, since at man's death, all that 
was formerly visible of him remains before our eyes in the corpse ; 
so that nothing can be inferred respecting the separate state of the 
soul, from the visible appearance of Moses and Elias, which the 
eyes of the Apostles witnessed. It is to be observed also, that 
there can be little doubt the appearance of Moses and Elias on this 
occasion was designed to represent ' the Law,' delivered by Moses, 
' and the Prophets,' of whom Elias was especially venerated ; and 
that their appearing in friendly communian with Jesus, denoted 
the agreement of his Gospel with the Law and the Prophets, v/hich 
he ' came not to destroy, but to fulfil.' This was the lesson which 
the appearance conveyed to the disciples ; and the appearance alone 
is all that concerned them, or concerns us. The actual condition 
of the persons themselves, is a point which did not concern them. 
Everything, indeed, that is recorded in the Gospel history, is to be 
considered in reference to the instruction it was designed to con- 
vey to the disciples." We have only to recollect that miracles 
were wrought in proof of the Messiahship of Jesus, to see the pro- 
priety of Whately's vievv^, that the appearance, miraculous appear- 
ance, if we adopt the E. V. word appearance, was designed for the 
purpose stated by him. 

Peter and James and John were the only persons with Jesus 
on the mount. Peter is the only one of those eye-witnesses that 
gives us any account of what took place there. His account is 
this : 2 Pet. 1 : 16, E. V., For we . . . were eye-witnesses of his 
majesty. Y. 17, E. V., For he received from God the Father honor 
and glory, when there came such a voice to him from the excellent 
glory, This is my beloved Son, in whom I am well pleased. V. 18, 
E. v., And this voice which came from heaven (Gr. ex ouranou^ 
from, or, out of, the starry heavens) we heard, when we were with 
him in the holy mount. [Our word excellent is from the Lat. ex^ 
from, or, out of, and coelum^ the sky, the heaven ; and excellent in 
V. 17 is equivalent to, from, or, out of, the sky, — the heavens — in 
v. 18. The phrase from ahove^ also found in Scripture, means the 
same, i. e., excellent. And Capt. Bonneville, the great traveller 
among our Aborigines tells us, that an Indian wife who had left 
23 



354 



THEOLOGY OF THE BIBLE. 



her husband on account of his cruelty, in telling her story to him 
said, " When our people moved their camp, he mounted his horse 
and rode away, free as though he had fallen from the skies." This 
is a Heb. expression for, as if he was superior to others, — excellent 
— from the heavens, — from the skies.] We have no account from 
either John or James, the other two who were with Jesus on the 
mount, of what took place there. The account in Mat. is, ch. 17: 
2, Gr., And metemorphothe^ he was metamorphosed, or, changed, 
or, transformed, and shone the face of him as the sun, &c. : v. 3, 
Gr., and lo, ophthesan^ [first aorist passive plural,] were portended 
to them Moses and Elias with him conversing together : v. 4, Gr., 
Answering but Peter, he said, &c. : v. 5, Gr., He yet speaking, lo, 
a cloud luminous overshadowed them : [i. e., Jesus and the three 
disciples :] and lo, a voice ek^ out of, the cloud, saying : This is Ao, 
that, or, the, Son of me Ao, that, or, the, dearly beloved, in whom I 
am contented : him hear ye : v. 8, Gr., Lifting up but the eyes of 
them they saw no one except Jesus only. Mark, in his account, 
ch. 9, gives, v. 2, the same verb, metemorphothe ; and gives ophthe, 
[first aorist passive singular, from the same verb as ophthesan^ used 
by Mat. in the plural,] was portended to them Moses and Elias, 
&c. : V. 8, Gr., And unexpectedly looking round no farther no one 
they saw but Jesus alone with themselves : [ophthe, in the singular, 
used by Mark, gives, no doubt, the true sense : ophthesan^ the plu- 
* ral, if we were to adopt the word appeared^ given in the E.V., might 
be understood by some to signify that Moses and Elias visibly ap- 
peai-ed ; though the word appeared is a very ambiguous word in 
such connection, and the Gr. verb used has no such definition. It 
is unnecessary to give Luke's account. He uses, Luke 9 : 31, oph- 
thentes^ participle of the same verb used by Mat. and Mark. 

In Deut. 31 : 16 it is said, Heb., And said Jehovah to Moses, 
behold, thou shkh^ to lie down, with fathers of thee : Gr., behold 
thou Icoima, to lie down to rest, with the fathers of thee : Ital., be- 
hold thou art giacere, to lie down, shortly with thy fathers : Lat., 
and Douay, behold, thou shalt sleep with thy fathers : E. V., be- 
hold, thou shalt sleep with thy fathers. In Deut. 34 : 5, 6, it is 
said, Heb., ii^ and, or, so, died there Moses, servant of Jehovah ; v. 
6, And he was buried, or, they buried him, &c. : Gr., v. 5, And end- 
ed, or, terminated, Moses, &c. : v. 6, And they buried him, &c. 
Died and was buried, or, and they buried him, in these last verses, 
is equivalent to, lie down with the fathers, in 31 : 16. 

Josephus, the Jewish historian, says, " a cloud stood over him 



\ 



THEOLOGY OF THE BIBLE. 355 

on the sudden^ and he disappeared, although he wrote in the holy 
books that he died, which was done out of fear lest they should 
venture to say that, because of his extraordinary virtue he went to 
God." 

Whately also gives the words of Jesus to the thief on the cross, 
and shews that the wovdi paradise has no such meaning in Scripture 
as Orthodoxy ascribes to it. I may give more fully under the 
v/ord paradise what he says on that passage. 

He or she who had read the preceding pages of this book had 
obtained, I doubt not, a more thorough and convincing view of 
God's system in reference to man than even the writings referred 
to of these three great men, and Christians, Milton, Locke, and 
Whately, would have impressed upon his mind. He might have 
supposed that even their weight was not sufficient to overbalance 
Ecclesiastical authority. I think he does not now esteem that au- 
thority so highly. 

From other parts of these writings of Milton, and Locke, and 
Whately, I am disposed to think that they believed in the resurrec- 
tion of both just and unjust. ISTow I ask : For what purpose ? 
They all reject the notion of inherent immortality. They all hold 
that the whole man dies, is mortal. It is as mortal, therefore, that 
man sins; and as a mortal being that lie dies. Is he to be raised 
from the grave a different kind of being, an immortal being ; to 
have immortality thrust upon him, that he may be able to suffer 
eternal conscious misery for sins he committed as a mortal being ? 
Certainly neither of them could hold this. The only other idea 
they could entertain would be this : that all, good and bad, will be 
raised up to be judged, and that the wicked will be again subjected 
to death. But death is the wages, that is, the penalty, punishment, 
of sin. We are all condemned already. Scripture saith ; condemned 
to death ; under sentence of death : and death is the execution of 
the penalty ; from which executed penalty they who die in Christ 
will be redeemed. Are the wicked to be raised up after the execu- 
tion of the penalty, to be subjected to a second execution of the 
penajlty ? The idea is absurd, and has no foundation whatever in 
the true Scriptures, the Hebrew of the Old Testament and the 
Greek of the New. If either of these writers entertained any such 
idea, it must have been because their other voluminous writings 
occupied so much of their life that they had not time to prepare 
themselves to consult properly the original Scriptures ; and so 
never got rid of the effect of early instructions as to Resurrection. 



356 



THEOLOGY OF THE BIBLE. 



I attended a Presbyterian Church from youth ; and continued 
to do so until after I had delivered the course of public readings 
on the Bible which I have before mentioned. During that course 
of lectures, a gentleman who attended several of them, one of my 
own profession, a communing member of the Episcopal Church, 
suggested to me that there would be no objection to my being re- 
ceived into the Church, in full communion. I expressed surprise, 
and doubt ; but willingness. He said he would speak to the Rec- 
tor, with my permission. I assented. He did so. The Rector 
had attended my first lecture, which presented a synopsis of the 
system of the Bible as I read it. The Bishop of the diocese, also, 
from conversations I had previously had with him, had become ac- 
quainted with my views on these subjects. The result was, that 
the Rector invited me to join : and I gladly accepted. I was after- 
wards confirmed by the Bishop. 

I am happy, therefore, to say to the reader, that the Church, in 
the language of Whately, does not " make it a point of Christian 
faith to interpret figuratively and not literally the ' death ' and 
' destruction' spoken of in Scripture as the doom of the condemned ; 
and to insist on the belief that they are to be kept alive for ever." 

And Milton, page 363, vol. 1, commences his examination of 
this subject thus : "Here then arises an important question, which, 
owing to the prejudice of divines in behalf of their preconceived 
opinions, has usually been dismissed without examination, instead 
of being treated with the attention it deserves. Is it the whole 
man, or the body alone, that is deprived of vitality ? And as this 
is a subject which may be discussed without endangering our faith 
or devotion, I shall declare freely what seems to me the true doc- 
trine, as collected from numberless passages of Scripture ; without 
regarding the opinion of those who think that truth is to be sought 
in the schools of philosophy, rather than in the sacred writings." 

I have given every instance of the use of the Heb. en-phsh / and 
of the Gi\ psuche ; and of the Lat. anima ; and of the Ital. anima^ 
(it being the Latin anima, and meaning the same,) and of the 
words given for them by the Douay, and the Rheims, and the E.V. 
respectively. And have thus given the reader the means of decid- 
ing for himself whether there be in Scripture any such idea as in- 
herent immortality. 

I will now apprise the reader of a most remarkable fact. I have 
already said, p. 298, that, for psuche^ (for which the Lat. and Ital. 
word is generally anima,) life is given 125 times in the Old Testa- 



THEOLOGY OF THE BIBLE. 



357 



ment, twenty times in the Books called Apocryphal, and thirty-six 
times in the Xew Testament. The only place in all Scripture where 
the E. Y. gives hreath for the Gveok psuche, is Job 41: 21. The 
Heb. of that verse is Job 41 : 13 ; and the Gr. 41 : 12. The Heb. 
word there used is en-phsh; and the Gr. word there used is psuche : 
the Lat. is v. 12 ; and the Lat. word there used is halitus^ breath ; 
the Douay is v. 12, and there gives, hreath: the Ital. is v. 21, and 
there gives alito^ breath : the E. V., is v. 21, and there gives, breath. 
Now we have seen that the true meaning, the primary and true 
etymological meaning, of the Heb. en-phsh^ and of the Gr. psuche^ 
is hreath ; and that the primary meaning of the Lat. anima^ (the 
Ital. anima is the same word and means the same,) is hreath. Life 
is not a synonym for hreath : life is not even one of the definitions 
given of the Gr. psuche^ or of the Heb. en-phsh. Life is only an 
equivalent for hreath : to hreathe is to live / and to live is to hreathe. 
Life, therefore, is only a secondary sense ; and yet the E. Y. de- 
clines to give the primary sense except in the single instance before 
mentioned, where the Lat., the Douay, and the Ital., give hreath y 
but persistently gives life 181 times, including the Apocrypha. 
These 181 are just so many places where James's Ecclesiastics pur- 
posely avoided giving hreath^ and substituted life : and they are 
thereby convicted of a consciousness that to use hreath in all 
these places where the Gr. is psuche would overthrow their Ortho- 
doxy, by shewing that psuche does not mean the Orthodox soul, 
but means, simply, hreath. The fact of this uniform substitution 
of life for hreath, added to several of the E. Y. renderings before 
noticed, makes very applicable Paul's words, " handling the Word 
of God deceitfully." 

Having mentioned the Apocrypha again, I give here a sentence 
from Milton which had escaped me. At p. 236, he says : " The 
apocryphal writers, whose authority may be considered as next to 
that of the Scriptures, speak to the same effect." Whether even 
more than this should not be said of the authority of those writers, 
I refer to what is given at p. 220 of these pages. 

We now give a word for which the E. Y. has, sometimes, soul, 
sometimes, spirit, sometimes, hreath. Shewing by the E. Y. itself 
that they all mean the same thing. In Job 33 : 4 the Heb. is 
nshme : the Gr., pnoe : the Lat., spiraculum : the Ital., alito, breath : 
the Douay, and E. Y., hreath. Job 37 : 10 ; Heb., v. 9, nshme : Gr., 
V. 9, pnoe: Lat., v. 10, Blowing, God : Douay, When God hloweth : 
Ital., V. 10, God,, with his soffio, breath : E.Y., by the hreath of God. 



358 



THEOLOGY OF THE BIBLE. 



Ps. 150 : 6 ; Heb., Every nshme : Gr., every ^oe; Lat., every 
spiritiis: Donay, every spirit: Ital., every (thing that hath)^a^^>, 
breath: E. V., everything that hath breath: [given as if all the 
words were in the original ; whereas the Ital. inserts ' thing that 
hath ' in Italics.] 

Prov. 1 : 23 ; Heb., of ru-ach of me : Gr., of mj pnoe : Lat., my 
spiritus : Douay, . . . behold I will utter my spirit to you, and will 
shew you my words : Ital., behold, I to you will disgorge the my 
spirito ; I to you will cause to let know the my words : E. V., be- 
hold, I will pour out my spirit unto you, I will make known my 
words unto you. [It is plain that spirit means breath / the breath 
of holiness, called elsewhere in the E. V., the Holy Spirit, — the 
Holy Ghost.] 

Prov. 11: 13; Heb., ru-ach^ breath: Gr., pnoe., breath: Lat, 
faithful of mind : Douay, simply, he that is faithful : Ital., but who 
is honest of spirito : E. V., but he that is of a faithful spirit. 

Prov. 20: 27; Heb., nshme: Gr., pnoe: [rendered breath by 
the Ital., and E. V., in Psal. 150 : 6, where the Lat. is sjnritus, and 
the Douay, spirit .'1 The Lat. in Prov. 20 : 27 is, sptracnium, a 
breathing vent : The Douay is, the spirit of a man : The Ital., the 
a?iima, breath, (Graglia, soul ; and the E. V. generally gives soul 
where the Ital. has anima^ of the man : E. V., the spirit of man. 

Prov. 24: 12 ; Heb., en-phsh : Gr.^pnoe: Lat.. anima : Douay, 
soul : Ital., anima : E. V., soul. [The Gr. gives pnoe^ breath, for 
the Heb. nshme^ in Psal. 150 : 6 ; %ii^pnoe for the Heb. en-phsh in 
Prov. 24 : 12 ; and j9?2oe for the Heb. ru-ach^ in Prov. 1 : 23.] 

Isai. 38 : 16 ; Heb., . . . life of ru-ach^ breath, of me : Gr., the 
pnoe of me : Lat., life of my spiritus : Douay, the life of my spirit: 
Ital., the life of my spirito : E. V., the life of my spirit, 

Isai. 57 : 16; the Heb. words are ru-ach and the plural of 
nshme: The Gr., pneuma and pnoe: The Lat., spiritus ?iX\di flatus: 
The Douay, spirit and breathings : The Ital., spirito and the plural 
of anima : The E. V., spirit and the souls^ where the Gr. i-s pnoe, 
the Lat.jj^a^ws, the Douay, breathings. 

Ezek, 13: 13 ; Heb., n«-acA .* Gr., ptioe: Lat. spiritus: Douay, 
a strong wind : Ital., a m/ic? tempestuous : E. V., a stormy loind. 

Dan. 5 : 23 ; Heb., nshme: Qv.,p)noe: Jj2Lt., flatus : Douay, . , . 
the God who hath thy breath in his hand : Ital., . . . God, in whose 
hand (is) thy anima, breath, (Graglia, soul,) : E. Y., the God in 
whose hand thy breath (is). Here we have breath for the Ital. 
anima. 



THEOLOGY OF THE BIBLE. 



359 



Gen. 2:7; Heb., nshme: Gr.,pzc>e.* Lat., spiraculum: Douay, 
breath: listX.^fiato : E. Y., breath. 

Acts 17: 25; Gy.^ pnoe : Lat., ^^^sp^m^^o, inbreathing : Donay, 
breath : Itsd., Jiato : E. V., breath. 

We thus see, that the Gr. gives p?ioe for the Heb. nshme, and 
for the Heb. ru-ach, and for the Heb. en-phsh ; shewing that these 
Heb. words mean the same thing, namely, breath : That the Lat. 
gives spiritus for pnoe, and flatus for pnoe^ and anima iox pnoe ^ 
shewing that spiritus and flatus and anima mean the same thing, 
namely, breath : That the Ital. gives spirito for pnoe, and flato for 
pnoe, and anima for pnoe. Shewing that sp>irito and fiato and anima 
all mean the same thing : That the Douay gives spirit for pnoe, and 
soul for pnoe, and breath for p^ioe / shewing that 5p^V^^ and soul 
and breath all mean the same thing: And that the E. V., ior pnoe, 
gives spirit, and sow^, and breath. 

ISTow the only definitions given by the Lexicographers fox 'pnoe 
are : Groves — " breath, respiration ; wind, air, breeze, blast, gale ; 
from pneo, to breathe." Donnegan : " air, a blast ; wind, breath, 
exhalation, smell, a sound, the voice ; from pneo'^^ Schrevelius, for 
imoe, gives only the Lat., flatus, spiritus, fmm pneo, spiro^ Fla- 
tus is breath ; and spiritus, given for the same word/)?zoS, of course, 
means the same 2iS flatus ; and the first definition given of spiritus 
is, breathing. The Hederici Lex., for pnoe, gives only, " flatus 
spiritus, spiraculum, aura, odor : from pneo.^^ Aura is defined, a 
breath ; the air ; a blast of wind. Odor is defined, a savour, scent, 
or, smell, good, or bad. 

As to the Ital. anima: In Deut. 20 : 16, the Ital. is : thou shalt 
not save the life to any anima vivente, breath living : E. Y., thou 
shalt save alive nothing that breatheth : shewing that every breath- 
ing creature has the Ital. anima, breath, Graglia, soul. In Job 
10: 40, the Ital. is: destroyed e\QYj anima, breath: E. Y., de- 
stroyed all that breathed. In Job 14 : 22, the Heb. is en-phsh: the 
(j:y., psuche : the Lat., anima: the Ital., anima: the Douay, soul: 
E. Y., soul: Margin, breath. — Ed. In Isai. 57: 16, for the Q;y. pnoe, 
the Lat. givQ^ flatus ; the Douay, breathings, the Ital., anime, plu- 
ral oi anima ; the E. Y., souls. In Job 38: 39, the Heb. is chay- 
ah, breathing, i.e., breathing after, desiring; the Gr., psuche: the 
Lat., anima: the Ital., desire: the Douay, and E. Y., appetite. And 
in Dan. 5 : 23, for the Ital. anima, the E. Y. gives breath. 

I feel that we might stop here ; and say : The work proposed 
to be done is accomplished. 



360 



THEOLOGY OF THE BIBLE. 



Having shewn, beyond cavil, that the idea, inherent immortali- 
ty, the immortal soul, — immortal spirit, is without the least foun- 
dation in Scripture, and is in direct opposition to its teachings, we 
have struck from under Orthodoxy the foundation of its entire 
system reared upon the sense it gives to the words soul, — spirit, 
and tumbled down its enormous structure in ruins. Soul, — spirit, 
— ghost— all meaning the same, we shall not devote much more 
space to the E. V. words spirit, — ghost. And having ascertained 
that 'to give up the ghost 'is, to exspire, breathe out, breathe 
wholly out ; (the Gr. ek, — ex in composition with a verb, meaning, 
wholly out, see Donnegan ; ) and that, to cut off the soul, is, to 
cause death ; we need not give more space to the word death. And 
having ascertained that the Douay, and E. V. word hell means the 
grave; and as, without Orthodox souls, — spirits, — ghosts, and 
without the Orthodox hell, the occupation of the Orthodox Satan, 
— ^Devil — is gone, we need give little more space to that Orthodox 
personage. And as, there being no such entities as the Orthodox 
souls, — spirits, — ghosts, there can be no such place as the Ortho- 
dox paradise, or heaven, (any more than the Orthodox hell,) for 
them to go to, it follows that there is no such place as paradise or 
heaven, in the sense in which those words are currently understood. 
And after what has been given in reference to resurrection little 
more space need be given to that subject. By turning to page 1 
the reader wili see that these are all the words proposed to be ex- 
amined. 

In examining somewhat further the E. Y. word 
SPIRIT, 

we shall find some interesting matters which, I dare say, will be 
new to the reader. 

The Heb. verb is ru-ach, defined by Ges., " to breathe, to blow, 
especially with the nostrils, an onomatopoietic root, like the cognate 
phu-ach, to blow, especially with the mouth." And the noun ru- 
ach he defines, spirit, breath, breath of the mouth, citing Ps. 
33: 6, where the Heb. is rii'-ach ; Gr., pneiima ; Lat., spiritus ; 
Douay, by the spirit of his mouth ; Ital., by the soffio, breath, of 
his mouth ; E. Y., by the breath of his mouth ; Ges. says, " here 
spoken of the creative loord of God The verse begins : By the 
word of the Lord : word is equivalent to spirit, — hreath of his 
moutl), in the last clause of the verse. And the numerous passages 
in the Bible where it is said, Heb., and was, or, became, a word of 
J ehovah to such a one, are equivalent to ru-ach, a breath ; Gr., 



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361 



pneuma, a breath, of Jehovah. I give here a few instances. In 1 
Sam. 11: 6, the Heb. is: And fell ru-ac% a breath,— spirit, — of 
God upon Saul : Gr., and fell pneuma^ a breath, — spirit — of Iciirios 
upon Saul : the Lat. here is Sjjirifus, a spi7'it — breath : Douay, And 
the Spirit of . . . came upon Saul: Ital., And the Spirit of: E. V., 
And the Spirit of God came upon Saul. In 1 Sam. 15 : 10, the Heb. 
is : And was, or, became, dbr, a word, of Jehovah to Samuel, say- 
ing : Gr., And was, or, became, rema^ a word, of the Tcurios to Sam- 
uel, saying. In 1 Sam. 16 : 13, the Heb. is : and fell ru-ach^ a breath, 
of Jehovah to David : Gr., and fell pneuma^ a breath : Lat., and 
directus est, was raised, or, lifted up, Spiritus, a breath, of the 
Lord in David : ItaL, and the Spirit of the Lord, &c. : Douay, and 
the Spirit of the Lord came upon David : E. V., the same. In 1 
Sam. 19: 20, the Heb. is : and was, or, became, upon mlaki, mess- 
engers, — angels — of Saul ru-ach, a breath, — spirit — of God, and 
itnhau, [from the verb n5<2,] they spake by a divine power, pro- 
phesied : the Gr. is : and was, or, became, upon the angelous, an- 
gels, — messengers — of Saul pneuma, a breath, of [i. e., proceeding 
from] God, and propheteuosin, they announced in name of Divinity, 
prophesied : the Lat. is : and became sjnritus, a breath, of the Lord 
in them, and they likewise began to prophesy : Douay, the Sjnrit 
of the Lord : ItaLl., the Spirito of God was upon the messi, messen- 
gers, of Saul and prophesied also they : E. V., the S^nrit of God was 
upon the messengers of Saul, and they also prophesied : Margin, 
"i. e., by supernatural constraint joined in the religious exercises 
in which the company of prophets were then employed. — Ed. In 
1 Kings 8: 15, the Heb. is: 'Be praised Jehovah God of Israel 
who spake b, by, or, with, mouth of him to David father of me.' 
Here is ru-ach, Gr. , pnemna, Lat., sjnritiis, a breath, of, from, Jeho- 
vah ; for the mouth can't speak without breath. Of course it is a 
figure for divine influence. In 1 Kings 10: 24, the Heb. is : ' And 
all that land, or, country, sought for Solomon to hear wisdom of 
him which gave God in lo, heart, intellect, of him.' Here also is 
rii-ach, Gi\, piieiima, Lat., spiritus, a breath, from God. In 1 Kings 
12 15, the Heb. is: ' word, of him which spake Jehovah by 
hand [for, power,] of Ahihe : Gr., rlma, word of him ho, which, he 
spake en, through, hand of Achia : Lat., his word which he had 
spoken in, or, at, hand of Ahias : Douay, his word which he had 
spoken in the hand of Ahias : Ital., his word the which he had pro- 
nounced by Ahia : E. Y., his saying which the Lord spake by 
Ahijah. 1 Kings 12 : 22, 23, Heb., u, and, or, but, was, or, became, 



362 



THEOLOGY OF THE BIBLE. 



dh% a word, of God to Slimoie, ais\ a man, of God, saying, v. 23, 
speak to, &c. : Gr., hai^ and, oi', but, was, or, became, logos^ a word, 
oikarios to Samaian, anthropon, a man, of God, saying, v. 23, say, 
or, speak, to, &c. : Lat., a ¥/ord . . . , a man, . . saying, v. 23, speak 
to, &c. : Doiiay, But the word of tlie Lord came to Senaeias the 
man of God, &c. : Ital., But the word of God was {directed, inserted) 
to Semaia, man of God, &c. : E. Y., But the word of God came unto 
Shemaiali, the man of God, &Q,, In 1 Kings 13 : 18, the Heb. is : 
mlaJc, a messenger, — angel, spake to me 5, by, or, with, dhr, a word, 
of Jehovah, saying : the Gr. word for onlak is angelos, angel, — mes- 
senger : the Lat. here has angeliis : there is no such Lat. word : it 
is the Gr. word. In 1 Kings 13: 20, the Heb. is: And was, or, be- 
came, dhr, a word, of Jehovah to that nhia, defined by Ges., one 
actuated by a divine afflatus^ breath : In 1 Kings 13 : 21, the Heb. 
is : . . . ' thou hast resisted, or, opposed, mouth of Jehovah,' mouth 
is equivalent to ru-ach, breath, and dhr, word, in other j)assages ; 
for the mouth can't speak without breath. For word see also E. V., 

I Kings 14: 18; 16 : 1, 12 ; 17: 8; 21: 17, 28. In 1 Kings 22 : 22, 
the Heb. is : I will become i^i-aeh, a breath, of a lie, or, of decep- 
tion, in mouth of, <fcc. : Gr., pneuma, a breath, of falsehood, or, of 
a lie, in the mouth of, &c. : Lat., spiritus, a breath, lying, or de- 
ceitful, in mouth of, &g. : Douay, a lying spirit in the mouth of, 
&c. : Ital., a spirito, a breath, of a lie in the mouth of, &c. : E. Y., 
a lying spi^'lt in the mouth of, &c. Ges., under ru-ach, cites Isai. 

II : 4, where the Heb. is ru-ach; Gr., pneuma ; Lat., spiritus ; 
Douay, breath ; Ital.,^a^o/ E. Y., breath. And Ges. says: "Often 
used of the vital spirit, athem^'^ [German, defined, breath, respira- 
tion, spirit,] citing Job 17: 1; where the Heb. is ru-ach; Gr., 
pneuma ; Lat., spiritus ; Douay, spirit, Ital., spirito / E.Y., breath. 
And citing Job 19: 17; where the Heb. is ru-ach/ Lat., halitus, 
breath ; Douay, b7'eath ; Ital., and E. Y., breath. And citing Psal. 
135 : 17 ; where the Heb. is ru-ach; Gr., jt??2eiw?2(^y Lat., spiritus ; 
Douay, breath ; lt2i\.,fiato ; E. Y., breath. Ges. then says: "more 
fully, ru-ach of life;" citing Gen. 6:17; where the Heb. is ru-ach; 
Gr., 2yneimia ; Lat., spiritus ; Douay, Ital., and E. Y., breath. And 
citing Gen. 7 : 15; where the Heb. is ru-ach; Gt., p7zeuma ; Lat., 
sx)iritus ; Douay, Ital., and E. Y., breath. And citing Gen. 7 : 22 ; 
where the Heb. is ru-ach; Gr., pnoe; Lixt., spiraculum ; Douay, 
ItaL, and E. Y., breath. And citing Job 9 : 18 ; where the Heb. is 
heshb ru-ach of me ; Ges gives these Heb. words, and renders them, 
to return the breath, to respire: [i. e., to breathe back:] The Gr. 



THEOLOGY OF THE BIBLE. 



368 



there gives, anapneusai^ [a verb compounded of ana, in, up and 
down, and ^^^eo, to breathe ; from whicli pneo are tlie nouns pnoe 
and pneiima^ to breathe in, or, up and down: In Job 9 : 18 the 
Lat. has spiritus / Douay, spirit ; the Ital. has respirare, to breathe 
back ; defined by Graglia, to breathe ; the E. V. is to take my 
breath. Ges's. next definition of ru-ach is, " breath of the nostrils," 
citing Job 4:9; where the Heb. is, rtt-ach of nostrils of him; Gr., a 
jyneuma of anger of him ; Lat., spiritus of anger of him ; Douay, by 
the s]jirit of his wrath ; Ital., by the soffiar, blowing, or, breath, of 
his nostrils ; E. V., by the breath of his nostrils. And citing Psal. 
18 : 16 ; where the Heb. is, ru-ach of nostrils of thee; Gr., ixpneu- 
ma of anger of thee ; Lat., spiritus of thy auger ; Douay, the spirit 
of thy wrath ; the Ital. is v. 15, and gives, by the soffiar, blowing, 
or, breath, of the ve^ito, wind, of thy nostrils; E. Y., v. 15, at the 
blast of the hreath of thy nostrils. Gesenius proceeds, " Hence 
anger, compare aph from anph, to breathe" citing Judges 8:3; 
w^here the Heb. is, ru-ach, the breath, of them; Gr., t)iQ pneuma of 
them ; Lat., spiritus of them ; Douay, their spirit ; Ital., their cruc- 
cio, anger; E. V., their anger. And citing Isai. 25 : 4 ; where the 
Heb. is ru-ach ; G^y., pneuma ; Lat., spiritus ; the Ital. there is, the 
anger y Douay, the blast ; E.V., the blast. And citing Isai. 30 : 28 ; 
where the Heb. is, ru-ach of him ; Gr., the pneuma of him ; Lat., 
Spiritus of him; Ital., his Spirito ; Douay, His hreath; E.Y., And 
his hreath. And citing Zech. 6:8; where the Heb. is, ru-ach^ 
breath, of me ; Gr., the thumon, anger, of me ; Lat., my spiritus ; 
Ital., have quieted my ira, anger; Douay, have quieted my spirit ; 
E. Y., have quieted my spirit. And citing Pro v. 16 : 32 ; where the 
Heb. is, ru-ach, breath ; Gr., orge, anger ; Lat., his mind; Ital., his 
cruccio, anger,' passion ; Douay, he that ruleth his spirit ; E. Y., he 
that ruleth his spirit. And citing Prov. 29 : 11 ; where the Heb. is, 
Ail ru-ach, the breath, of him causeth to go forth, a fool : The Gr., 
for ru-ach gives here thumos, defined, soul, heart, metaphor, desire, 
appetite, anger, mind, <fcc. : The Lat. here gives, all his spiritus : 
The Ital, all his anger: The Douay, A fool uttereth all his mind: 
E. Y., A fool uttereth all his mind. 

The next definition Ges. gives of ru-ach is, " breath of air, air 
in motion, i. e., a breeze," citing Job 41 : 8, where the Heb. has ru- 
ach : The Gr. is v. 7, and gives pneuma for ru-ach : The Lat. is v. 
7, and gives spiracidum : The Douay is v. 7, and gives air, thus : 
One is joined to another, and not so much as any air can come be- 
tween them : The Ital. is v. 16, and gives vento, wind : The E. Y. 



364 



THEOLOGY OF THE BIBLE. 



is V. 16, and gives mV, thus: One is so near to another, that no air 
- can come between them. And he cites Jer. 2 : 24 ; where the Heb. 
is, in desire, or, longing, of en-phsh^ breath, [for, desire,] of her 
catcheth at with open mouth ru-ach^ the wind : The Gr. gives 
pneuma for riirach : The Lat. ventus : The Douay, snuffed up the 
wind: 'Ital, absorbeth the wind at her pleasure: E. V., snuffeth 
up the wind at her pleasure : Ges. here gives breeze, for ru-ach. 
And he cites Jer. 10 : 14 ; where the Heb. is ru-ach; the Gr., pneu- 
ma / the Lat., spiritus ; the Douay, spirit ; the Ital., spirito ; the 
E. v., breath. And he cites Jer. 14 : 6 ; where the Heb. is ru-ach ; 
the Lat., Douay, Ital., and E. V., loind. And he cites Gen. 3:8; 
where the Heb. is ru-ach, which Ges. there renders, the breeze of 
the day : the Gr. there is, the evening : the Lat., at the air after- 
noon : the Douay, at the afternoon air: the Ital., at the air of 
the day : the E. V., in the cool of the day. Ges. proceeds : " It 
\ru-ach'] is more often the wind, citing Gen. 8:1; where the 
Heb. is ru-ach ; the Gr. pneuma ; the Lat., spiritus ; the Douay, 
Ital., and E. Y., a wind: and citing Isai. 7:2; where the Heb. is 
ru-ach; the Qv., pneuma, a breath, [for, wind;] the Lat., ventus, a 
wind ; the Douay, Ital., and E. V., the wind. And citing Isai. 
41 : 16 ; where the Heb. is ru-ach ; the Gr., anemos, a wind; Lat., 
wind ; the Douay, Ital., and E.V., the wind : and citing Job 1:19; 
30 : 15 ; Isai. 27 : 8 ; 32 : 2 ; in each of which the Heb. is ru-ach ; 
in the three first of which the Gr. \^ pneuma; it gives other words 
in the fourth : In the two first, the Lat, has ventus : in Isai. 27:8, 
it has spiritus : and in Isai. 32 : 2, it has ventus; in the two first, the 
Douay has wind : in Isai. 27 : 8, it has spirit : and in Isai. 32 : 2, it 
has wind: The Ital. has loind in each of the four verses : and the 
E. V. has wind in each of the four verses. Ges. then says, " The 
air was supposed to be put in motion by a divine breath," citing 
Exod. 15:8, where the Heb. is, b, by, ru-ach, (a) breath, of nostrils 
of thee : The Gr. is, dia, by, or, through, (a) pneuma of thy anger : 
The Lat. is, in, or, with, spiritus of thy fury : Doaay, with the 
blast of thy anger : Ital., with the soffiar, breath, or, blowing, of 
thy nostrils : E. V., with the blast of thy nostrils : and citing Job 
15: 30; where the Heb. is, b, by, ru-ach, (a, or the) breath, of 
mouth of him : the Lat. is, he shall be taken away by the spiritus 
of his, or, his own, mouth : the Douay, is, he shall be taken away 
by the breath of his own mouth : the E. Y. is, by the breath of his 
mouth shall he go away : This was more than our Orthodox Edi- 
tors could put up with : that there was nothing to go away at 



THEOLOGY OF THE BIBLE. 



365 



death but a man's breath needed mending by Orthodoxy; and 
therefore our Editors say in the margin, "i. e., of the Almighty's 
mouth." — Ed. Now we will see whence our Editors got this con- 
ceit : it came from the Orthodoxy of the Ital. version : that gives, 
he shall be taken away by the soffio of the mouth of God. Now 
even James's Ecclesiastics, though they so much follow the Ital., 
had not the boldness to follow it here. In Job 11 : 20, the Heb. 
is : ^^, yea, expectation of them [i. e., what awaits them,] mphh^ a 
breathing out, eii-phsh^ of breath : E. Y., and their hope {shall he as, 
inserted) the giving up of the ghost : Margin, a puff of breath : 
the margin giving breath for en-phsh j and see Ps. 104 : 29, given 
among these definitions of ru-aeh by Gesenius. Ges. proceeds, " and 
therefore the wind is called ru-ach of God," citing 1 Kings 18 : 12 ; 
2 Kings 2: 16; Isai. 40: 7; 59: 19; Ezek. 3: 14; 11: 24; in the 
first four of which the Heb. has ru-ach of Jehovah ; in Ezek. 3: 14 
the Heb. has ru-ach, twice ; and in Ezek. 11 : 24, it has, first, ru- 
ach, and then, ru-ach of God. In 1 Kings 18:12, and 2 Kings 2:16, 
the Gr. has, pnemna, a breath, Tcuriou, [i. e., a wind.] In Isai. 40 : 7, 
and 59 : 19, the Gr. uses other language. In Ezek. 3 : 14, the Gr. 
h.^^ pneuma, a breath, [for, a wind,] tv/ice : and in Ezek. 11 : 24 it 
has, first, pneuma, and then pneuma theou y both meaning, a wind. 
In 1 Kings 18 : 12, and 2 Kings 2:16, the Lat. has Spiritus Domini. 
In Isai. 40 : 7, and 59 : 19, it has spiritus Domini. In Ezek. 3 : 14, 
it has spiritus, twice : and in Ezek. 11 : 24 it has, first, Spiritus, and 
then spiritus Dei. In 1 Kings 18 : 12, and 2 Kings 2:16, the Dou- 
ay has, the Spirit of the Lord. In Isai. 40 : 7 it has, the spirit of 
the Lord, thus, because the spirit of the Lord hath blown upon it. 
In Isai. 59 : 19 it has, the spirit of the Lord. In Ezek. 3 : 14 it has, 
the spirit, and my spirit : and in Ezek. 11: 24, it has, first, the 
spirit, and then, the spirit of God. The Ital. in 1 Kings 18 : 12 ; 2 
Kings 2 : 16 ; Isai. 40 : 7 ; 59:19, has, the Spirito of the Lord : in 
Ezek. 3 : 14, it has, first, the Spirito, and then, my spirito ; and in 
Ezek. 11 : 24 it has first, the Spirito, and then spirito of God. The 
E. V. in 1 Kings 18 : 12, and 2 Kings 2 : 16, has, the Spirit of the 
Lord : in Isai. 40 : 7, it has, the spirit of the Lord bloweth upon it ; 
and in Isai. 59: 19, the Spirit of the Lord shall lift up a standard 
against him. The Heb. in Isai. 59: 19 is, Jci, for, shall come as a 
river enemy, or, a river of distress, [which] ru-ach, a breath, of Je- 
hovah [i. e., a wind] shall lift up, or, make high, b, upon, or, 
against, him : The Gr. is, for shall come as potamos, a river, forced, 
or, driven, [i. e., by a wind] the anger from Jcurios, it shall come 



366 



THEOLOGY OF THE BIBLE. 



with vehemence : The Lat. is, when he shall come as a river violent 
which spiritus Domini^ a breath of the Lord [i. e., a wind] cogit, 
lieapeth up, metaphor., says Donnegan, forceth : The Douay is, 
when he shall come as a violent stream which the sjjirit of the Lord 
[i. e., a wind] driveth on : The Ital. is, for the enemy shall come 
like a river ; [ma, hut, inserted) the Spirito of the Lord shall lift up 
the standard against him : E. V,, when the enemy shall come in 
like a flood, the SjjirU of the Lord shall lift up a standard against 
him: following the Ital. in its misconception. In Ezek. 3 : 14, the 
E. V. has, the spirit^ and my spirit: and in Ezek. 11 : 24, it has, 
first, the spirit, and then the Spirit of God. The reader will observe 
how the Cap. S, and the small s, are used in the diflPerent Romish 
versions and in the E. Y. : they can't agree when to use the Cap. 
S, and when the small s. 

Ges. proceeds, under ru-ach, thus : " Wings are poetically as- 
cribed to the wind," citing Ps. 18:10; 104 : 3 ; Hosea, 4 : 19 ; in 
each of which the Heb. is ru-ach ; in the first two of which the Gr. 
is, anemos, wind ; and in the third, pneuma, a breath, for, a wind : 
In the two first the Lat. has ventus, wind ; and in the third, sp)iritus : 
The Douay has wind in each of the three places ; giving wind for 
the Lat. spiritus, as well as for the Lat. ventus : The Ital. has vento, 
wind, in each of the three places : The E. Y. has wi?id in each. 

Ges. proceeds to say, that ru-ach is used " of a quarter of hea- 
ven ; " citing Ezek. 42 : 16 ; where the Heb. is. He measured, ru- 
ach, breath, [for, wind,] which east : The Gr. does not use its word 
pneuma, but gives, looking to the east : The Lat. is, opposite ven- 
tum, wind, east : Douay, And he measured toward the east : Ital., 
He measured the side east : E. Y., the same. And citing Ezek. 
42 : 17; where the Heb. is, he measured ru-ach which north : The 
Gr. does not use its word pneuma, but gives to, that, against face 
of the north : The Lat. is, opposite loiyid north : Douay, toward the 
north : Ital., He measured the side north : E. Y., He measured the 
north side. And citing verse 18, in which the Heb. has ru-ach, 
which of sea : the Gr. is, to, that, against face of sea : Lat., toward 
wind south : Douay, towards the south : Ital., He measured the 
side south : E. Y., He measured the south side. And citing v. 19 ; 
where the Heb. has ru-ach which drum, of the south quarter : The 
Gr. has, simply, opposite the South : The Lat. is, toward wind. 
west : Douay, toward the west : Ital., towards the side west : E.Y., 
to the west side. And citing Ezek. 37:9; where the Heb. is, u. 
And, or, Then, he said to me : prophesy to that ru-ach, breath, [for, 



THEOLOGY OF THE BIBLE. 



36Y 



wind,] prophesy, hn adm^ son of man, and say to that ru-ach^ Thus 
saith Lord Jehovah : from (the) four ru-achut^ [plural of ru-ach,'\ 
breaths, come that ru-ach^ breath, and breathe into Ae, these, heap- 
ed up, that these may live again : The Gr. gives, pneuma^ and 
pneuma^ and then, from the four pneumaton^ breaths, and breathe 
into these dead, and zlsatosan^ they may live again. [We 
hare had zesetai^ the singular, he may live again, in Job 14 : 14.] 
The Lat. gives spiritus, and spiritus, and then, from the four winds 
come spiritus, and blow upon these slain, and they may live 
again : Douay, . . . Prophesy to the spirit, O son of man, and 
say to the spirit : Tlius saith the Lord God : come, spirit, from 
the four winds, and blow upon these slain, and let them live 
again : The Ital. is, . . . Prophesy to the spirito, . . . and say to 
the spirito, . . . come, 0 spirito, from the four winds, and blow into 
these slain, that they may live again ; The E. V. is, ... Prophesy 
unto the wind, ... and say to the wind, Thus saith the Lord God : 
come from the four winds, O hreatJi, and breathe upon these slain, 
that they may live. [Here, for the Lat. spiritus, and the Ital. spi- 
Tito, and the Douay, spirit, each used three times in the verse, the 
E. V. gives loind, twice, and breath, once.] In v. 8, the Heb. has 
ru-ach ; the Gi\, pneuma ; the Lat., spiritus ; the Douay, spirit/ 
the Ital., spirito ; the E. Y., breath, thus : . . . but (there was) no 
breath in them. And in v. 10, the Heb. has ru-ach / the Gi\,p7ieu- 
'iTta ; the Lat., spiritus; the Douay, spirit; the Ital., spirito ; the 
E. v., breath. Gesenius also cites 1 Chron. 9:24; where the Heb. 
is, towards (the) four ru-achut, breaths, [for winds] were these sho- 
rim, gates: the Gr. is, towards the four winds were hai, these, 
gates : The Lat. is. Per, by, or, at, (the) four loinds were porters : 
Ital., Porters were disposed ^er by, the four winds: Douay, In four 
quarters were the porters ; E. Y., In four quarters were the porters. 

Gesenius proceeds under ru-ach, and says, it is used of anything 
vain, citing Isai. 26 : 18 ; where the Heb. has ru-ach; the QY.,pneu- 
ma; the Lat., spiritus; Douay, Ital., and E. Y., loind. And citing 
Micah 2:11; where the Heb. is, If (a) man unfortunate, or, wretch- 
ed, of ru-ach, breath, and of fraud, or, vanity, do lie: Gr., pneuma 
pseudos, breath of falsehood: Lat., spiritus: Douay, Would God I 
were not a man that hath the spirit, and that I rather spoke a lie : 
Ital., If (there be) somebody that proceedeth by ispiruzioni, the 
breath, and lieth falsely : E. Y., If a man walking in the spirit and 
falsehood do lie. And citing Job 16:3; where the Heb. is, words 
of ru-ach, breath: Gr., words pneuma: Lat., words windy : Dou- 



368 



THEOLOGY OF THE BIBLE. 



ay, loindy words : Ital., the words of wind: E. V., vain words. And 
citmg Job 15:2; where the Heh. is, whether a wise, shall answer 
knowledge ru-ach^ of breath, [i^u-ach here is in the genitive by po- 
sition,] and make full of east wind belly of him : Gr., Whether a 
wise, answer shall give of knowledge imeuma^ &c. : Lat., Whether 
a wise shall answer as if in loind sj^eaking : Douay, Will a wise 
man answer as if he were speaking in the wind: Ital., Should a man 
wise pronounce opinions vain : E. Y., Should a wise man utter vain 
knowledge, &c. [The sense of the Heb., and the Greek, seems to 
be, that Eliphaz, in answer to Job's talk, asks : Shall a wise, ansvv'er 
knowledge of breath ? And in v. 3 he asks, E. Y., Should he reason 
with unprofitable talk ?] And Ges., under ru-ach^ referring to rout^ 
cites under rout Eccl. 1:14; where the Heb. is, rout ru-ach^ desire, 
or, study, of breath, [for, wind] : Ges. renders these words, " a vain 
pursuit : " The Gr. is, proairesis, a purpose, or, mode of thinking, 
oipneuma, breath: The Lat. is, afflictio sjnritiis, distress of breath- 
ing, or, breath : The Ital., tormento di spirito, torment, or, grief, of 
spiriio: The Douay, vexation of s2Jirit: E. Y., the same. And he 
cites Eccles. 2: 11,17, 26; 4:4, 6; 6: 9; in each of which the same 
two Heb. ^^ords rout ru-ach^ occur ; and in each of which the same 
two Gr. words before given occur : In 2 : 11, the Lat is, distress 
of mind ; and the Douay, vexation of mind : the Ital., tormento di 
sp>irito : the E. Y., vexation of spirit. In 2 : 17 the Lat. is, distress 
of spiritus : Ital., tormento di spirito : Douay, vexation of spirit : 
E. Y., the same. In 2 : 26, the Lat. is, solicitudo, trouble, anxiety, 
carking care, of mind : Douay, solicitude of the mind: Ital., tor- 
mento di spirito : E. Y., vexation of spirit. In 4 : 4, the Lat. is, 
care overflowing : Douay, fruitless care : Ital., tormento di spirito : 
E. Y., vexation of spirit. In 4: 6, the Lat. is, distress of mind: 
Douay, vexation of mind: Ital., tormento di spirito : E. Y., vexa- 
tion of spirit. In 6 : 9, the Lat. is, a pre-occupation of sjnritus : 
Douay, presumption of sp)irit : Ital., tormento di sp>irito : E. Y., 
vexation of sioirit. And under roiun Ges. cites Eccles. 1 : 17 ; 4 : 16 ; 
in each of which the Heb. words are, roiim ru-ach ; for which he 
gives, " striving after wind, vain desire : " The Gr., in each, has the 
same words before given, proairesis pneumatos: the Lat. has in 
each, the two words given by it in two of the verses before cited 
from Eccles. : The Ital. has, in each, tormento di spirito : The Dou- 
ay, in each, vexation of S2nrit : E. Y., the same. 

Ges. then proceeds, under ru-ach, to say : " equivalent to en^ 
phsh (2) psuche, anima, breath, life, the vital principle, which shews 



THEOLOGY OF THE BIBLE. 



369 



itself in the breathing of the mouth and nostrils, whether of men or 
of beasts," citing Eccles. 3:21; 8:8; 12;^; in each of which the 
Heb. is ru-ach ; the Gr., pneuma ; the Lat., spiritus ; the Ital., in 
3 : 21, has, the spirito; in 8 : 8, it has the vento^ wind, twice, (for 
the Lat. sjnritiis ;) and in 12 : V has, the spirito : the Douay, in all 
these three verses has spii^t ; the E. Y., the same. On turning to 
en-plish in Ges., we find, that after defining (1) the noun en-phsh, 
breath, breath of life, odour exhaled ; bti en-phsh, literally, bottles 
of breath, rendered by Ges. smelling bottles ; and citing Scripture 
verses for each ; gives, for en-phsh^ (2) " the soul, anima, psuche, by 
which the body lives, the token of which life is drawing breath, 
(compare, says he, ru-ach^ Lat., anima), the seat of which was sup- 
posed to be in the blood," citing verses: "hence life^ vital prin- 
ple," citing Gen. 35 : 18. See this verse given in its place. 

And under ru-ach as equivalent to en-phsh^ psiiche, anima^ he 
cites other passages; among them, Ezek. 37 : 8 ; where the Heb. is 
ru-ach^ and where he renders, giving the Heb. words, " there is no 
.pirit in it : " The Gr. there pneuma / the Lat., spiritus ; Ital., 
spirito ; Douay, spirit ; E. Y., hreath. Li Ezek. 37 : 5, and 6, also, 
the Heb. is ru-ach ; the Gt., 2J"^euma ; the Lat., sijiritus ; the Dou- 
ay, spirit ; the Ital, the spirito ; E.Y., breath. Here again we see 
that the Ital. spirito means breath. Ges. cites also Hab. 2: 19; 
where the Heb. is, and any m-ach not in entrails of him, it; Gr., 
and any pjneuma not is in auto^ it ; Lat., and any spiritus not is in 
entrails of it ; Douay, and there is no spirit in the bowels thereof; 
Ital., and not (there is) within her any spirito ; E.Y., and (there is) 
no hreath at all in the midst of it. Ges. further says, under ru-ach, 
" and metaphor, used of any one stupified with astonishment and 
admiration," citing 1 Kings 10:5; where the Heb. is, not existed 
in her more, ru-ach^ breath : The <jrr. liere is, and out of herself she 
became : Lat., she had not more, spiritus : Douay, she had no longer 
any spirit in her : Ital., she fainted away wholly : E. Y., there was 
no more spirit in her. Ges. gives the true sense. On sudden as- 
tonishment we instinctively hold our breath. All that the Hebrew 
phrase used here means, is : She w^as stupified with astonishment, 
&c. : The Gr., she was out of herself, or, as we say, besida herself, 
expresses the sense well enough. It is not likely she fainted away, 
as the Ital. has it. 

Ges. proceeds : " Sometimes the human spirit [breath] is called 
also ru-ach of God, as being breathed into man by God, and re- 
turning to him," citing Job 27 : 3 ; where the Heb. gives, first, 
24 



370 



THEOLOGY OF THE BIBLE. 



nshme^ and then, ru-ach, both meaning the same, namely, breath : 
the Gr. there gives, first, the pnoe^ and then, pneuma theion^ a 
breath divine, sent by the Divinity ; both from the same verb 
2me6^ to breathe, and both meaning the same, namely, breath : the 
Lat. there gives, first, halitus^ breath, and then, spiritns^ a breath : 
the Douay, there gives, first, breath, and then, the Spirit of God : 
the Ital. gives, first, ^a^o, breath, and then, the alito, breath, di^ of, 
from, God : the E. Y. gives, first, breath, and then, the Sjnrit ot 
God. Ges. here cites also Eccl. 12 : 7 ; where the Heb. is: and 
shall return that dust, &c., and that ru-ach shall return to that God 
who gave it : the Gr. here is, to pneuma, that breath : the Lat. is, 
spiritus: the Douay, the spirit: Ital., the sjnrito : E. Y., the spirit. 
And he cites also, Ps. 1 04 : 29 ; where the Heb. is : thou takest 
away ni-ach of them, ighuoun, [from the verb ghiio, to breathe out, 
exspire, the Heb. verb used where the E. Y., in other places, has, 
give up the ghost,'] they breathe out, exspire, and to dust of them 
they return : the Gr. is, thou takest away the pneuma of them, and 
ekleipsousi, they fail, faint, go out, like a candle : Lat., spiritus of 
them : Douay, thou shalt take away their breath, and they shall 
fail, and shall return to their dust : Ital., thou drawest back their 
fiato, breath, they end, cease, die, &c. : E. Y., thou takest away 
their breath, they die, &c. Ycrse 30 is, Heb., thou shalt send out 
rii-ach, (the) breath, of thee, they are created: Gr., the pneuma of 
thee : Lat., thy spiritus : Ital., thy spirito : Douay, Thou shalt send 
forth thy spirit : E. Y., Thou sendest forth thy spirit. Ges. cites 
also, IsTumb. 16: 22; where the Heb. is: God of ru-acht, (the) 
breaths, of every flesh : Geddes gives, God of all breathing flesh : 
Gr., God of the pneumaton, breaths, of every flesh: Lat., God ^p?- 
rituum [gen. plural of spij'itus'] : Douay, the God of the sp)irits of 
all flesh : Ital., God of the spiriti of every flesh : E. Y, the God of 
the spirits of all flesh. 

Ges. under mi-ach, proceeds : " Twice in prophetic visions, spirit 
is used of a certain divine and miraculous power by which things 
otherwise inanimate are moved," citing Ezek. 10: 17; where the 
Heb. is : for ru-ach, (the) breath, — spirit — of life in them : the Gr, 
is, the soe^, breath of life: Lat., sjnritus vitae, (the) breath 

of life : Douay, the spirit of life : Ital., for the sp)irito of the anima- 
li, animals, (was) in them: E. Y., for the sp>irit of the living crea- 
ture (was) in them. And citing Zech. 5:9; where the Heb. is : 
and ni-ach, (a) breath, — spirit — in wings of them: Gr., (a) pneuma 
in the wings of them: Lat., spiritus : Douay, and icincl was in their 



THEOLOGY OF THE BIBLE. 



371 



wings : Ital., the which had the loind in their wings : E. V., and 
the wind (was) in their wings. 

Ges. then proceeds, 1:12 der ru-ach^to say: "It is equivalent to 
en-phsh (3) ; " where he defines en-phsh, " the mind, as the seat of 
the senses, affections, and various emotions, to which is ascribed 
love, joy, piety towards God, confidence, desire, appetite, both that 
for food, and sexual desire ; also for slaughter and revenge, hatred, 
contempt, sorrow, warlike valour ; " citing passages for each of 
these : namely, Isai. 42 : 1 ; Cant. 1 : 1\ 3 : 1, 2, 3, 4 ; Gen. 34 : 3 ; 
in each of which the Heb. has en-phsh^ breathy of love. And Ps. 
86 : 4 ; where the Heb. has en-phsh^ hreath^ of joy. And Isai. 15:4; 
Ps. 6:4; in each of which the Heb. has en-phsh^ breathy of fear ; 
and in each of which the Gr. has psuche ; and the Lat. anima, in 
each ; and the Douay, soul in each ; and the Ital., anima in each : 
the E. y. has life in Isai. 15:4, and soid in Ps. 6 : 4. And Ps. 
86: 4; 104: 1; 143: 8; in each of which the Heb. has en-phsh, 
breath, of piety towards God. And Ps. 57 : 1 ; where the Heb. has 
en-phsh, breath, of confidence. And Ps. 42 : 1, 2 ; 63 : 1 ; in each of 
which the Heb. has en-phsh, breath, of desire. And Deut. 12 : 20, 
21 ; Prov. 6 : 30 ; 10:3; Mic. 7:1; in each of which the Heb. has 
en-phsh, breath, of appetite : whence, says Ges., Prov. 23 : 2, bol 
en-phsh, literally, possessor of breath ; for which he gives, greedy 
man : the Lat. is, if however thou have in power thy anima : the 
Douay, if it be so that thou have thy soul in thy own power : Ital., 
if thou (be) greedy : E. Y., if thou (be) a man given to appetite. 
And Jer. 2 : 24 ; Avhere the Heb. has en-phsh, breath, of sexual de- 
sire. And Ps. 27 : 12; 41 : 2 ; 105 : 22 ; Exod. 15: 9 ; Prov. 21 : 10. 
In the first, the Heb. is : give me not to en-phsh, breath, of enemy 
of me, . . . that iphh, breathe out, violence : the Gr. has psuche : the 
Lat., anima: the Douay, Ital., and E. Y., have, to the will of mine 
enemies. In Ps. 41 : 2, the Heb. is : will not give him to en-phsh, 
breath, of enemies of him : Lat., into anima; Douay, Ital., and 
E. Y., to the will of his enemies. In Ps. 105 : 22, the Heb. is : at 
en-phsh, breath, of him : the Ital. is : at his sense : E. Y., at his 
pleasure. In Exod. 15:9, the Heb. is : en-phsh, breath, of me : Gr., 
psuche: Lat., anima: Douay, soid : Ital., anima: E. Y., my lust 
shall be satisfied upon theni: In Prov. 21 : 10, the Heb. is : en-phsh, 
breath, of wicked desireth evil: Q^v., psuche : liSit., anima : Douay, 
the soul : Ital., the anima: E. Y., the soid. And Ges. cites Isai. 
1: 14; where the Heb. is: hateth, en-phsh, breath, of me: Gr., 
psuche: Tiat., anima: Douay, My soid hateth: Ital., my anima, 



372 



I 

THEOLOGY OF THE BIBLE. 



hateth: E. V., my soul hateth. And he here cites also Ps. 17:9; 
where the Heb. is : enemies in en-phsh^ breath, [i. e., they who 
hate] have drawn together upon me : Ital., (from before) my mor- 
tal enemies (that) me surround : E. Y., (from) my deadly enemies, 
(who) compass me about. [I prefer to take this verse as Gesenius 
takes it, for an instance of en-phsh^ breath, of hatred, to the Greek, 
the Lat., and the Douay, given under Ps. 17 : 9 ; in its place.] He 
next cites Ezek. 36 : 5 ; where the Heb. is : with contempt en-phsh^ 
of breath : Gr., . spurning psuchas^ breaths : Lat., mind: Douay, 
mind: Ital., with the contempt of the mind: E. V., with despitefid 
7ninds: and he here cites also, Isai. 49 : 7 ; where the Heb. is : to 
contemned of en-phsh, breath: Gr., psuche: Lat., anima : Douay, 
soul: Ital., to him that is contemned of person : E. Y., to him 
whom man despiseth. [In these verses we have, the breath of con- 
tempt.] He next cites Jer. 5 : 9, for enphsJi, breath, of revenge, 
JText, Job 19 : 2; 27 : 2; 30 : 25; for en-phsh, breath, of sorrow. 
And next. Judges 5 : 21 ; Jer. 4 : 19 ; for en-phsh, breath, of war- 
like valour. 

Ges. next says : en-plish " is used of the sensations in general ; of 
the mode of feeling and acting ; will and purpose," citing passages 
for each of these different applications of en-phsh, breath, in Scrip- 
ture. And he says : " All of these expressions are more commonly 
used of tJie heart^'' referring to Ih^ and the definitions given of it. 
And under ru-ach as equivalent to en-phsh^ he says : " as the seat 
of the senses, affections, and emotions of various kinds," citing Pro- 
verbs 25 : 28 ; where the Heb. is : ru-ach^ breath. He renders, "a 
man who does not rule ru-ach of him, his affections, or, spirit ;" the 
Gr. there is, a man who not with counsel, or, purpose, anything 
does : Lat., a man who cannot in speaking restrain his spiriius, 
breath : Douay, a man that cannot refrain his own spirit in speak- 
ing : Ital., The man whose mind not hath moderation any : E. Y., 
He that (hath) no rule over his own spirit. And Ges. here cites 
also Gen. 41 : 8 ; where the Heb. has ru-ach, breath ; i. e., says he, 
" his mind was agitated : " the Gr. there has, the psuche, breath, 
of him, was disturbed, thrown into confusion, vexed, perturbed, 
troubled; the Gr. using jt>sMcAe for ru-ach, as it does also for 
phsh : The Lat. in Gen. 41 : 8, does not use its word spiritus, nor 
anima ; it gives being stunned with fear, he, &g. : the Douay, being 
struck with fear, he, &c. : Ital., his spirito was disturbed, thrown 
into confusion : E. Y., his spirit was troubled. Ges. here cites also, 
Dan. 2 : 1, for which also he gives, "his mind was agitated : " the 



THEOLOGY OF THE BIBLE. 



3Y3 



Heb. there also is ru-ach^ breath : the Gr. is, was out of its natural 
state the pneuma^ breath, of him : Lat., conterritus est, was 
affrighted, put in fear, spiritus, the breath, of him : Douay, his 
spirit was terrified : Ital., his spirito was frightened, or, desponding : 
E. v., his spirit was troubled. 

Ges. proceeds, under ru-ach, to say : To this is ascribed patience, 
citing Eccl. 7:8; where the Heb. is, good, ark ru-ach, slow of 
breath, above high, or, lofty ru-ach, of breath. Ges., under ark, 
gives, ark aphim, slow of nostrils ; the Heb. phrase for patience : 
The Gr. in Eccl. 7 : 8, gives, good, makrothumos, a slow to anger, 
above a high, or, lofty, in pneuma, breath : The Lat. is, better is 
patiem, a bearing, or, patient, than an arrogant : Douay, better is 
the patient man than the presumptuous : The Ital., is, better (is 
worth) who is of spirito patient, than who is of spirito proud : E. V., 
the patient in spirit (is) better than the proud in spirit, Ges. then 
says : ru-ach is used also for impatience, citing, under qtsr, Exod. 
6:9; where the Heb. is : from qtsr ru-ach, short of breath : [the 
Heb. phrase for impatience :] the Gr. there is oUgopsuchia, of little 
breath : the Lat., anguish of spiritus, breath : the Ital., anguish of 
spirito: Douay, and E. Y., anguish of spirit. And Pro v. 14: 29; 
where the Heb. has, first, ark aphim, slow of nostrils, and then the 
same two words qtsr ru-ach, short of breath : Gr., oligopsuchos, of 
little breath : Lat., impatient : Douay, impatient : Ital., ready to 
anger : E. V., hasty of spirit. And Pro v. 14 : 17 ; where the Heb. 
is : qtsr aphim, short of nostrils : [for impatience ; equivalent to, 
short of breath:] the Gr. instead of giving there, short of pneuma, 
the word it generally uses for the Heb. ru-ach, gives irascible : the 
Lat. gives, simply, impatient : the Douay, impatient : the Ital., ready 
to anger: E. V., soon angry. And Isai. 37 : 27 ; where we have the 
Heb. phrase qtsr id, short of hand, for, feeble, weak : Lat., short- 
ened in hand : Douay, weak of hand : Ital., diminished of power : 
E. v., of small power. And for the same phrase expressed with 
en-phsh in place of ru ach, Ges. cites Kumb. 21 : 4 ; where the Heb. 
is : tqtsr [from the verb qtsr'] was shortened, made short, en-phsh, 
(the) breath, of that people : [i. e., they became impatient :] the 
Gr. is, oligopsuchesen, became of little breath, that people : Lat., 
the people began to be weary: Douay, the same: Ital., the mind 
fainted to the people : E. V., the soul of the people was much dis- 
couraged. And Judges 16 : 16 ; where the Heb. is : u tqtsr en-phsh 
u I mut, that was shortened the breath of him to death : Gr., oligo- 
■psuchesen, he became of little breath, even to the to die : Lat., failed 



374 



THEOLOGY OF THE BIBLE. 



anima, (the) breath, of him, and to death even lasaata est^ was 
Vearied : Ital., so that he was grieved in the mind unto the death: 
Douay, his soul fainted away, and was wearied even until death: 
E. Y., (so) that his soul was vexed unto death. [We say : I am 
tired to death. The Heb. and Gr. Scriptures are full of exaggera- 
tions in language: being written in Oi-iental style. Orthodoxy, 
instead of reducing the figures and exaggerations of Scripture lan- 
guage to the simple meaning, would, in many instances, give a lit- 
eral sense to them ; and in some instances would actually make 
that imposed literal sense intensify such figures and exaggerations 
of language.] And Judg. 10 : 16 ; where the Heb. is : tqtsr en-phsh 
u, was shortened the breath of him : Gr., became small the psuche, 
breath, of him : Lat., who doluit, was sorry, or, in pain, or, ached, 
over the miseries of them : Douay, and he was touched with their 
miseries : Ital., he was grieved in mmd for the trouble of Israel : 
E. Y., and his soul was grieved for the misery of Israel. [God is 
spoken of in this verse ; and the Heb. was shortened the breath of 
him ; Gr., became small the breath of him, means, his anger abated, 
as is evident from the preceding verses.] And under rit-ach, to 
shew that ru-ach, breath, is used to express, with the proper word, 
fear, Ges. cites Isai. 61:3; where the Heb. is : ru-ach, breath, of 
timidity ; Gr., pneuma : Lat., spiritus : Douay, spirit of grief: Ital., 
of spirito harassed: E. Y., the spiint of heaviness. And that ric- 
acA, breath, is used for strength of mind, he cites Josh. 2 : 11; 
where the Heb. is : and not gathered back, ru-ach, breath, in aish, 
a man: the Gr., here is pneuma: the Lat., spiritus: the Douay, 
neither did there remain any spii'it in us : Ital., and the mind no 
more remained firm in any one : E, Y., neither did there remain any 
more courage in any man. And cites also J osh. 5:1; where the 
Heb. is : and not existed in them ru-ach, breath, farther : the Gr. 
uses here phronesis, reflection, discernment, for the Heb. ru-ach : 
the Lat. uses spiritus : Ital., and there remained not to them more 
any mind: Douay, and there remained no spirit in them : E. Y., 
neither was there spirit in them any more. Ges. here says : com- 
pare Habak. 1 : 11 ; Isai. 19 : 14. In the first, the Heb. is: Then 
he will slip, or, change, ru-ach, breath : Gr., Then he will transpose, 
or, Q\\2i.ugQ, pneuma : Lat., then spiritus, breath, will be changed : 
Douay, then shall his spirit be changed : Ital., (But) then the loind 
shall change : E. Y., Then shall (his) mind change. [We have had 
mind given by the Ital., and E. Y., where the Heb is en-phsh ; Gr., 
psuche : mind is given by the Ital. in Joshua 2:11, where the Heb. 



THEOLOGY OF THE BIBLE. 



375 



is 7ni-ach ; the Gr.,^9?iez^m(^ / the Jjat spiintns ; and the Douay, 
spirit: and mind is given in Hab. 1 : 11, where the Heb., the Gr., 
the Lat., and the Douay words are the same as in Josh. 2:11.] In 
Isai. 19 : 14, the Heb. is : Jehovah has mixed in midst of her ru-ach, 
(a) breath, of depravities, or, perversities: Ges., under msJc, gives 
the Heb. words here, and renders: Jehovah has mingled in her 
midst a spirit of perversities ; i. e., says he, " Jehovah has sent upon 
them a perverse disposition." 

Readers of English writers, or even of our newspapers, readily 
perceive, that our words, disposition, temper, temperament, feeling, 
influence, impulse, genius, spirit, are used as convertible terms, — 
meaning the same thing. Where we use these several words the 
Hebrews used the word breath ; both en-phsh^ breath, and ru-ach^ 
breath ; a very apt word ; for, as before seen, the various emotions, 
sensations, feelings, including sickness, disease, are shewn by the 
breath : and they used the same word, breath, for the powers of 
mind, as, breath of wisdom; of understanding ; of knowledge; of 
skill, <fcc. Here, too, the Douay, Rheims, and E. V., give the spirit 
of wisdom ; &c. I give a few quotations from our writers : '* the 
temper of the people ;" " a humane disposition ;" " a spirit of con- 
ciliation and forbearance ;" " a commendable spirit ;" " the German 
spirit of independence," " the spirit manifested by Congress ;" " the 
spirit of the age ;" " the genius of Christianity ;" " spirit of humil- 
ity ;" " spirit of prayer ;" "prayerful spirit ;" " spirit of meekness ;" 
" spirit of courtesy ;" " independent and courageous temper ;" " the 
spirit of the Christian religion ;" " spirit of good ;" " spirit of evil ;" 
" the impulses by which they were actuated ;" and by the same 
writer, "the general spirit of which;" "the same spirit that had 
murdered his father tormented him to death ;" " bad temper of the 
South ;" " spirit of superficial literature ;" "the tyranny of theology 
over thought ;" i. e, the breath, — spirit — of theological tyranny ; 
" the general spirit animating the people ;" "they gratified the ge- 
nius of their institutions ;" " the spirit of Republican institutions ;" 
"the genius of a plague ;"" the devout temper of religious Eu- 
rope ;" " the Democratic influence ;" and by the same writer, " the 
Democratic spirit ;" " a spirit of independence ;" " spirit of re- 
venge ;" " spirit of discord ;" " spirit of concord ; of love ; of anger ; 
of hatred, of slaughter." The reader can multiply spirits indefinitely ; 
and may come at last to that worst of bad breaths, — evil spirits — 
" the spirit of secession ;" the natural product of the spirit of domi- 
nation ; whence also, "the spirit of rebellion." By substituting the 



376 



THEOLOGY OF THE BIBLE. 



Hebrew word breathy for tlie Lat. Avord spirit, the reader will per- 
ceive how much better breath is. 

The word spirit is a Lat. word, the Lat. termination, us, struck 
off; and the Ital. spirito is the J^at. spiritus, with the Ital. termina- 
tion, o, instead of the Lat. termination. This Lat. word sjnrit 
should not have appeared in an English version of the Bible : it 
should have been translated. Its primary and true etymological 
meaning is breath, from the Lat. verb spiro, to breathe ; and the 
Ital. spirito is breath, from the Ital. verb spirare, to breathe : so 
given even byGraglia; and for the Ital. noun spiro he gives, 
breath, or, spirit. Komanism made the Latin language the sacred 
language. This better suited the purpose which it so long inflex- 
ibly adhered to of keeping its people in ignorance of the Scriptures : 
and even within a short time past, at the funeral of an Irish woman 
who for many years, and imtil a few months before her death, had 
been a favorite servant in my house, I heard the funeral service 
read in Latin to her countrymen and women in attendance. Ro- 
manism has now the Romish Douay, and Rheims version in Eng- 
lish ; both published before the E. V. How much its people are 
profited by it, the reader can judge. 

Ges. sometimes uses the E. V. word spirit, but shews that it 
means breath. The Gr. in Isai. 19 : 14, given above, is : pneuma, 
(a) breath, of erring : Lat., spiritus, (a) breath, of dizziness, or? 
giddiness ; Douay, hath mingled the spirit of giddiness : Ital., uno, 
a, spirito of stunning : E. V., hath mingled a perverse spirit. 

Ges. further says, ru-ach is used of a quiet lowly mind," citing, 
under shphl, Pro v. 16 : 19 ; 29 ; 23 ; in each of which the Heb. is 
shphl ru-ach, depressed of breath : the Gr. in Prov. 16: 1 9 is, p/rau- 
thinnos, gentle of disposition, or, temper : the Lat., and Douay are, 
simply, to be humbled: the Ital. is, humble of spirito: E. V., of an 
humble spirit. In Prov. 29 : 23 the Gr. is, the low-minded^ for the 
Heb., depressed of ru ach : the Lat. is, humble in spiritus : Douay, 
the humble of spirit: Ital., the humble of sjnrito : E. Y., the hum- 
ble in spirit. And Ges. here cites also, Isai. 57 : 15 ; where the Heb. 
has, first, shphl ru-ach, depressed of breath, and then ru-ach shphl 
im, breath of (the) depressed : the Gr. has, giving makrothumia, 
longanimity, to the oligopsuchois, of little breath : the Lat. uses spi- 
ritus twice : Douay, Avith a contrite and humble spirit : to revive 
the spirit of the humble : Ital., with a contrite and humble of spi- 
rito ; to revive the spirito of the humble ; E. V., with him also 
(that is) of a contrite and humble spirit, to revive the spirit of the 



THEOLOGY OF THE BIBLE. 



377 



humble. And Ges. says it is used also of pride, as proud ru-ach, 
of breath. And of affliction, citing Isai. 65 : 14 ; where the Heb. is : 
with, shbr^ breaking, ru-ach, breath, or, breaking of breath, shall 
wail, or, howl : Gr., breaking of pneuma : Lat., breaking of sptri- 
tus: Douay, shall howl for grief of spirit: Ital., shall howl with 
rottura, fracture, of spirito : E. Y., shall howl for vexation of 
spirit :^ The Douay, and E. Y., mistake the sense ; which is, shall 
crack, or, break, your breaths with wailing, or, howling. Ges. here 
cites also Psal. 34: 18; where the Heb. is: Is near Jehovah to 
nslibr^ broken, of Ih^ and, or, yea, broken ru-ach^ of breath, he suc- 
coureth : Gr., the humble in the pneuma: Lat., humble in spiritus : 
Douay, and he will save the humble of spirit: Ital., and saveth, or, 
defendeth, them that have the spirito contrite: E. Y., 'and saveth 
such as be of a contrite spirit.^ The meaning of our word co?itnte 
is, broken. 

Ges. says further, under ru-ach, that it is used of a steadfast 
mind, citing Ps. 51 : 12. I give here v. 10, 11, 12: v. 10 is, Heb., 
Ih pure create in me, God, and rurach, breath, or, a, or, the, breath, 
qdsh, of holiness, or, breath holy, of, proceeding from, thee renew, 
or, restore, in qrb, entrails, of me : v. 11, Cast me not away from 
before thee, and ru-ach^ breath, qdsTi of holiness of thee, take not 
away from me : v. 12, Return to me joy of succour of thee, and let 
ru-ach^ (a) breath, ready, or, voluntary, (i. e., says Ges., a steadfast 
mind,) sustain me. The Gr. in v. 10 is: and pneuma, (a) breath, 
sincere, or, upright, renew in inwards of me: Lat., and spiritus, 
breath, or, a breath, honest, or, upright, renew in my entrails : 
Douay, and renew a right spirit within my bowels : Ital., and re- 
new within me a spirito just, or, right : E. Y., and renew a right 
spirit within me. The Gr. in v. 11 is : and the pneuma the holy of 
thee take not away from me : Lat., and thy jSpiritus, breath, holy 
take not away from me : Douay, and take not thy holy spirit from 
me : Ital., and take not from me thy Spirito holy : E. Y., ' and take 
not thy ^oly /Spirit from me.' In this verse we have the breath of 
holiness, or, breath holy, proceeding from God ; called in the E. Y. 
Jfoly Spirit, In the Rheims, and the E.Y. of the Xew Testament, it 
is called, sometimes the Holy Spirit, and sometimes the Holy Ghost; 
meaning the same ; and each meaning the breath of holiness, or, the 
breath holy. The Greek and Latin churches differ as to whence it 
proceeds. The Gr. church holds that it proceeds from the Father, — 
God : the Lat., that it proceeds from the Father and the Son. The 
Gr. church is right as to this : it proceeds from the Father through 



378 



THEOLOGY OF THE BIBLE. 



the Son ; i. e., it is given to those who confess the Christ. Our Eccle- 
siastics follow the Latin — the Romish church. God is the Holy ; and 
so say the Scriptui*es ; hence the breath of, or, from, God is called the 
breath of holiness, or, the breath holy. God is also the true ; and so 
say the Scriptures ; hence we have sometimes, the breath of truth, 
Rheims and E. Y., the Spirit of truth : and very often we have in 
the Heb. Scriptures, simply, Ae, that, ni-ach^ breath ; in which 
places that is emphatic, signifying the breath of holiness, or, breath 
holy, for, the breath of God. All these expressions mean the same : 
they are figurative expressions for, divine influence. The Gr. of 
Ps. 51 : 12 is, 2Cii.^ pnewmati^ in (a) breath, guiding, or, ruling, sup- 
port me : Lat., and spiritu^ in (a) breath, chief, or, princely, con- 
,firm, or, strengthen, me : Douay, and strengthen me with a perfect 
spirit: Ital., and (cause that) the Spirito voluntary sustain me: 
E. v., ' and uphold me (with thy) free Spirit.'^ 

Ges. proceeds, under ru-ach, to say, it is used of manliness, cit- 
ing Prov. 18 : 14. The Heb. there is : ru-ach ais\ (the) breath of 
(a) man will sustain disease of him, but, (a) breath, sad, 

or, afflicted, who shall make tranquil : The Gr. is : A prudent, or, 
intelligent, companion shall calm, or, appease, thumon^ [for the first 
ru-ach^] mind, or, heart, of a man ; but who shall bear, or, tolerate, 
a man oligopsuchon, [for the Heb. sad, or, afflicted, ru-ach^l of little 
breath, or, pusillanimous ? The Lat. is : jSpiritus, (the) breath, of 
(a) man sustaineth his feebleness, but sinritiim, (a) breath, easy to 
be angered, who can bear with ? Douay, the sjnrit of a man up- 
holdeth his infirmity : but a spirit that is easily angered, who can 
bear ? [Here we have, the breath, — spirit — of anger.] The Ital. is : 
the spirito of the man sustaineth the infirmity of him ; but who 
shall assuage, or, refresh, the spirito^ breath, distressed, or, afflict- 
ed? SeeE. Y. 

Ges. gives, also a new and better" ru-ach ; citing Ezek. 11 : 19 ; 
18 : 31, &c. In 11 : 19, the Heb. is : and ru-ach^ breath, or, a breath, 
new I will give in qrh^ the entrails, or, bowels, of them : Lat., new 
spiritus, breath, in the entrails of them : Douay, a new spirit in their 
bowels : Ital., I will put a new S2oirit within them : E. Y., ' I will 
put a new spirit within you.' Of all the instances of this language, 
' a new ru-ach, Gr. pneuma, Lat., sp>iritus, breath, in the entrails ; 
Douay, spirit in the bowels; ' though the Gr., and the Lat., and 
the Douay, often give it ; and even the Ital. sometimes so gives it ; 
James's Ecclesiastics do not give it once. The Ital. more frequent- 
ly gives within, and the E. Y. always gives within. 



THEOLOGY OF THE BIBLE. 



379 



Ges. then says : ru-ach " is sometimes used of a spirit or dispo- 
sition common to many, as ru-ach zmmim^'' breath, — spirit — of 
whoredoms, adulteries ; citing Hosea 4:12; and Isai. 19 : 14 ; where 
the Heb. is : ru-ach ouoim, breath of depravities ; and Isai. 29 : 10 ; 
where the Heb. is: ru-ach trdme^ breath of deep sleep. And Ges. 
proceeds : "and such a disposition, — spirit — is said to be divinely 
given to men, and to be poured out upon them from heaven ; com- 
pare Ezek. 36 : 26, 27 : " in each of which the Heb. is : ru-ach in 
entrails of you. And Ges. says : " Similar is Isai. 28 : 5, 6 ; " where 
the Heb. is : Jehovah shall be for ru-ach, breath, of justice [i. e., 
justness] to (the) sitting in judgment ; i. e., says Ges., " he will, as 
it were, fill all the judges with a spirit [used by him for, a breath] 
of justice." 

Ges. then says of ru-ach : it is used " of will and counsel ; " cit- 
ing 1 Chron. 5 : 26 ; 2 Chron. 21 : 16 ; 36 : 22 ; Ezra 1 : 1, 5 ; Hagg. 
1 : 14 ; in each of which the Heb. is: caused to boil up, or, boil 
over, ru-ach, (the) breath of, &>g. Ges. proceeds, " and in a sense 
not very different, to put an intention into any one ; " citing 2 Kings 
19:7; where the Heb. is : I will give in him, ru-ach, (a) breath : 
Greek, I will give in him pneuma, (a) breath : Lat., I will put in, 
or, send into, him spiritus, (a) breath : Douay, I will send a spirit 
upon him : Ital., I will put a (such) spirito, breath, in him : E. Y., 
I will send a blast upon him. And citing Exod. 35 : 21 ; where the 
Heb. is : whom impels ru-ach, the breath, of him : for which Ges. 
gives, " whose mind, will, impels him; whence Ps. 51 : 12," [before 
given.] And then, " ole ol ru-ach,^'' citing Ezek. 20 : 32, to arise 
upon the breath ; for which Ges. gives, " to arise into the mind and 
to occupy the mind, as any counsel ;" the Gr. is : arise upon the 
imeuma, breath, of you : Lat., and Douay, the thought of your 
mind: The Ital. is : And that which you imagine in your spirito : 
E. v., And that which cometh into your mind. Ges. says, the Heb. 
words here with ru-ach, are equivalent to the same Heb. words 
with Ih. And Ges. here cites also 1 Chron. 28 : 12 ; where the Heb. 
is : a model of every, or, all, which was, — existed — ydl ru-ach, breath, 
with him ; Ges. renders, " a pattern of all things that he had in his 
mind : The Gr. is, the pattern, or, model, ho, that, or, which, he 
had in pneuma, breath, of him : The Lat. has, only, which cogita- 
verat, he had cast, in his mind, or, had thought: Douay, which he 
had in his thought : Ital., the model of all that which he had de- 
signed, or, sketched, per, in, through, by, the Spirito : S. V., the 
pattern of all that he had by the Spirit. 



380 



THEOLOGY OF THE BIBLE. 



Ges. further says of ru-ach^ " It is applied to the intellect ; " cit- 
ing Exod. 28: 3; where the Heb. is: whom I have filled ru-ach^ 
of, with, breath, of skill, dexterity : and citing Job 20 : 3 ; where 
the Heb. is : and ru-ach^ (the) breath, of, or, from (the) intellect of 
me shall answer for me : the Gr. is the same, ^\t\ipneuma : Lat., 
the same, with spiritus: Douay, the same, with spirit: Ital., but 
the spirito (my) pusheth to answer of, or, from, the my under- 
standing : E. Y., ' and the spirit of my understanding causeth 
me to answer.' How answer without breath ? Ges. here cites also. 
Job 32 : 8; where the Heb. is: Surely n^acA, breath, it in man, 
ti, yea, or, and, nshme, breath, or, a breath, of, from, Almighty hath 
caused them to perceive, or, understand : The Gr. has, first, j)iieii- 
ma, and then, pnoe of Almighty is he, which, teaching: the Lat. 
has, first, spiritus, and then, inspiratio, (an) inbreathing of, from, 
Almighty giveth intellect, intelligence : Douay, there is a spirit in 
men, and the inspiration of the Almighty giveth understanding : 
Ital., Surely the spirito (is) in the men; but the inspiration, in- 
breathing, of the Almighty, them causes to understand : E. V., But 
(there is) a spirit in man : and the inspiration [i. e., inbreathing] of 
the Almighty giveth them understanding. Ges. here cites also. 
Job 32 : 18 ; where the Heb. is : For I am full of words, bindeth 
t^-ach^ (the) breath, (the) belly of me: Qv.,the pnemna of the bel- 
ly destroys me : Lat., spiritus, (the) breath, of my belly straiteneth 
me: Douay, the spirit of my bowels straiteneth me : Ital., the spi^ 
rito of my belly presseth, or, squeezeth, me : E. V., the spirit with- 
in me constraineth me. Ges. here cites also, Isai. 29: 24 ; where 
the Heb. is : And shall know, erring, ru-ach, breath, of understand- 
ing, or, shall knoAV, erring of breath, understanding: Gr., And 
shall know, hoi, those, erring in the pneiima, understanding: Lat., 
And shall know, erring in spiritus, breath, understanding : Douay, 
And they that erred in spirit shall have understanding : Ital., And 
those that were gone astray of spirito shall comprehend, or, con- 
tain, the understanding : E. V., They also that erred in spirit shall 
come to understanding. Ges. cites also, Isai. 40 : 13 ; where the 
Heb. is : Who gave ru-ach, (the) breath, of Jehovah, u, or, aish, 
(the) man, [i. e., or who the man,] (a) counsellor of him, or hath 
taught him : the Gr., for ru-ach here, gives noun, mind : the Lat., 
Who hath assisted (the) spiritus, breath, of (the) Lord : Douay, 
Who hath forwarded the spirit of the Lord : Ital., Who hath direct- 
ed the Spirito of the Lord : E. Y., Who hath directed the Spirit of 
the Lord. Ges. here cites also, Ps. 139: 7; where the Heb. is: 



$ 

THEOLOGY OF THE BIBLE. 381 

Whitlier shall I go from ru-ach^ (tlie) breath, (i. e., says Ges., the 
intellect,) of thee : Gr., from the pneuma of thee : Lat., from thy 
spiritus: Douay, from thy spirit: Ital., fr?)m thy Spirit o : E. Y., 
from thy spii'it. 

Ges., under m-ach, next gives, ru-aahoi Jehovah, ru-ach of God, 
" rarely ru-ach qdsh^ ru-ach qdsh more rarely haf exochln he 'ni- 
ach citing Ps. 51 : 11 ; [before given; it is v. 13 in the Heb.] ; 
and Isai. 63 : 10, 11. In v. 10 the Heb. is : and they grieved, or, 
afflicted, ru-ach qdsh, (the) breath of holiness, of him : Ital., and 
afflicted the Spirito of his holiness : E. Y., and vexed his Holy Spi- 
rit. In V. 11 the Heb. is: where he, [the Heb. he emphatic,] that, 
or, who, put in entrails of him ru-ach qdsh, (the) breath of holiness, 
of him : Ital., where (is) he that put his Sjnrito holy in the middle 
of him ? E. Y., where (is) he that put his Holy Spirit within him ? 
And citing Numb. 27 : 18 ; where the Heb. is : aish, (a) man, who 
ru-ach, (the) breath, in him : Ital., a man, in whom (is) the Spirito : 
E. Y., a man in whom is the spirit. And citing Hosea 9:7; where 
the Heb. is : (a) fanatic, or, madman, aish, (a, or, the) man, he ru- 
ach, of that [emphatic] breath: [i. e., the breath, inspiration, in- 
breathing, of, from, Jehovah :] Gr., (a) man ho, that, ptietimato- 
phoros, (defined) under the influence of divine inspiration, [i. e., di- 
vine inbreathing] : Lat., insane (the) man spiritualis : [there is no 
such Lat. word ; the Lat. word is spiritalis, defined, belonging to 
air, or breath :] Douay, the spiritual man was mad : Ital., the men 
oi spirazione breath, — inspiration, [i. e., inbreathing] are mad, or, 
extravagant : E. Y., ' the spiritual man (is) mad.' 

The Heb. he is rightly called by J. P. Wilson, before mentioned, 
the he emphatic. He says, ' Some Grammarians call it the definite 
article, and others call it a demonstrative pronoun.' It is equiva- 
lent to the demonstrative pronoun this, that, these, those. Ges. says, 
First, " It is properly a demonstrative pronoun, this, Lat., hie, hce^, 
hoc / like the Gr. ho, he, to, in Homer, and often in Herodotus. He 
then says, secondly, " the definite article, the, like the Gr. ho, ht, 
to, in the insertion or omission of which similar laws are followed 
in Heb. as in Gr. and in modern languages. It will be well, how- 
ever, to treat with care a subject which has been discussed of late." 
I think Wilson is clearly right. The numberless instances of the 
use of the noun only in the Heb., (many such occur in the preced- 
ing pages,) where the Heb. he is not prefixed, but where the sense 
requires our article the, is conclusive proof that it is not an article ; 
for if it were, it would always be used before a noun where the 



382 



THEOLOGY OF THE BIBLE. 



sense requires our article the. I give two instances in one verse of 
the use of the Heb. lie as the he emphatic, or demonstrative pro- 
noun. In Judges 15 : 1^, the Heb. has he tshuoe, this help, he or- 
lira., of these uncircumcised : Gr., ten sotlrian^ this recovery, or, re- 
storation . . . ton^ of these, uncircumcised : The Douay gives, this 
deliverance, and then, of the uncircumcised ; Ital., this victory, . . . 
of the uncircumcised : the E. V. gives, first, this deliverance, and 
then, of the uncircumcised. Donnegan says : " the Gr. ho^ Ae, ^o, 
signifies that the noun with which it stands indicates a detenninate 
object : and that Homer, Hesiod, and other Greek poets, for the 
most part use it in the sense of a demonstrative pronoun." It 
would seem, therefore, that such is the meaning of the Gr. Ao, Ae, 
^0, where it is given for the Heb. Ae, in the Gr. rendering of the 
Heb. Scriptures ; and hence it follows, that the Gr. Ao, Ae, ^o, used 
in the Gr. of the IN'ew Testament, in its difierent numbers and cases, 
is often to be rendered this^ that., these., those. Instances where that 
is given for it are found in the J^ew Testament. All admit that 
the Heb. has not the indefinite article ; and that the Gr. has not 
the indefinite article. And the fact that the Gr. Ao, he, to, was 
used by the old Greek writers as a demonstrative pronoun, is a 
strong proof that the Heb. he is a demonstrative pronoun, or, as 
Wilson calls it, the he emphatic. All admit, too, that the Lat. has 
no article at all. From all which I think we may say, that the 
Heb., a much more primitive and simple language than either the 
Gr. or the Lat., has no article. 

Ges., for ru-ach of Jehovah, n^-acA of God, n^-^cA of holiness, 
and he ru-ach, that ru-ach, says, " the divine power, which, like the 
wind and the breath, cannot be perceived, and by which animated 
beings live," citing Job 27:3; where the Heb. uses nshme and rit- 
ach : the Gr., pnoe, and pneuma : [both from the same verb pneo, 
to breathe:] the Lat., halitus, and spiritiis : the lt2\.,fiato, breath, 
and aiito, breath : the Douay, breath, and the Sp)int of God in my 
nostrils : E. Y., breath, and the sjjirit of God in my nostrils. And 
citing Job 33 : 4 ; where the Heb. is: ru-ach, (a) breath, of God 
made me, u, yea, or, and, Qishme., (a) breath, of Almighty caused me 
to live: the Gr. has, ^Y^i, pneuma, and then, jt^/zoS .• the Lat., first, 
cpiritus, and then, spiraculum-, the Douay, The Spirit of God made 
me, and the breath of the Almighty gave me life : Ital., The 8pirito 
of God me hath made, [the Ital. for made,'] and the alito, breath, of 
Almighty me, or, to me, hath given [for, gave] the life [life] : E.Y., 
The Sjnrit of God hath made me, and the breath of the Almighty 



THEOLOGY OF THE BIBLE. 



383 



hath given me life. And citing Ps. 104 : 29; where the Heb. is : 
thou takest away ru-ach (the) breath, — spirit — of them, ighiioiin, 
they exspire, breathe wholly out : Gr., the pneuma of them, and 
they fail, go out, like a candle : Lat., spifitus of them, and they fail : 
Douay, their breath, and they fail : Ital., the breath of them, they 
end, cease, die : E. Y., their breath, they die. Ges. adds, compare 
Gen. 6 : 3. He then says : " by which all the universe is animated, 
filled with life, and governed; " citing f s. 33 : 6 ; where the Heb. 
is : By dbr^ (a) word, of Jehovah shmim, (the) heavens, were made, 
z/, yea, or, and, by ru-ach^ (a) breath, of (the) mouth of him all (the) 
host of them : [breath of mouth, is equivalent to word in the first 
clause : and in Heb. 11 : 3, we have, E,V., " the worlds were framed 
by the word of God ; " word being equivalent to breath, — spirit.] 
The Gr. has pneuma for ru-ach : the Lat., spiritus : Douay, by 
the spirit of his mouth : Ital., by the breath of his mouth : E. Y., 
by the breath of his mouth. And citing Job 26 : 13 ; where the 
Heb. is : With, or, by, ru-ach of him: Lat., spiritus: Douay, By 
liis Spirit : Ital,, With his Spirito : E. Y., By his Spirit he hath 
garnished the heavens : The Gr. here is, simply, locks, or, bolts, 
ouranou^ of heaven, the starry heavens. And citing Isai. 34 : 16 ; 
where the Heb. is : for (the) mouth of me, it hath constituted, or, 
appointed, ii^ yea, (the) ru-ach^ breath, of it hath collected, or, 
congregated them : [The Heb. has no neuter ; the masculine is used 
for the neuter :] the Gr. has pneuma for ru-ach : the Lat., spiritus : 
Douay, his spirit it hath gathered them : Ital., for the mouth (of 
him is) that which it hath commanded, and his spirito (is) that 
which them hath gathered, or, assembled : E. Y., for my mouth it 
hath commanded, and his spirit it hath gathered them : [his should 
be its ; its breath, the breath of the mouth.] Ges. further says : 
" by which men are led to live both wisely ; Job 32:8; and honest- 
ly ; Ps. 143 : 10 ; 51 : 10, 11. In Job 32 : 8, the Heb. is : Surely 
ru-ach, (a) breath, it in man, yea, or, and, nshme, (a) breath, of 
(the) Almighty giveth them understanding. In Ps. 143 : 10, the 
Heb. is: ru-ach, (a, or, the,) breath, of, from, thee good, or, up- 
right, will, or, shall, lead, or, guide, me in land of uprightness, jus- 
tice, [i. e., justness] : the Gr. is, to, that, or, the, pneuma good of 
thee will guide me in the uprightness : [in uprightness :] Lat., thy 
good spiritus shall, or, will, lead me into land right : Douay, thy 
good spirit shall lead me into the right land : Ital., thy good Spir- 
ito me guide into the land of the uprightness : E. Y., thy spirit (is) 
good; lead me into the land of uprightness. Ps. 51 : 10, 11, have 



384 



THEOLOGY OF THE BIBLE. 



been given before. Ges. proceeds to say : " Especially the Old 
Testament refers to the divine ru-ach^ breath, — spirit, peculiar 
endowments of mind, as of an artificer," citing Exod. 31: 3; 
where the Heb. is : And I have filled him rii-ach aleim, of, [for, 
with] (a, or, the,) breath, — spirit — of God in, according to, for, 
in respect to, Avisdom, and 5, insight, or, intelligence, and 6, un- 
derstanding, and h every work of (the, or, an,) artisan : and cit- 
ing Exod. 35 : 31, where the Heb. is the same. Ges. here proceeds: 
as of a prophet," citing ISTumb. 24 : 2 ; Heb. and was, occurred, 
or, existed, upon him ru-ach^ (a) breath, of God : Gr. pneuma, (a) 
breath, of God : Lat., and spiritus^ (a) breath, of God rushing 
into, or, upon, him : Douay, and the spirit of God rushing upon him : 
Ital., then the Spirito of God was upon him : E. Y., and the Spirit 
of God came upon him. And citing 1 Sam. 10 : 6 ; Heb., And shall 
go through, or, fall upon, thee (a) rii-acJi of, from, Jehovah, and 
thou shalt prophesy with them. [How prophesy without breath ?] 
The Gr. is, and shall fall upon thee {a)p7ieuma of kurios ; Lat., And 
shall leap in upon thee (a) Spiritus of the Lord ; Douay, And the 
Spirit of the Lord shall come upon thee ; Ital., Then the Spirito of 
God shall run in upon thee ; E. Y., And the Spirit of the Lord will 
come upon thee. And citing 1 Sam. 10: 10; Heb., and went 
through, or, fell upon, him (a) ru-ach of Jehovah, and he prophesied 
in midst of them; Gr., and helato epi^ throbbed in, or, rushed upon, 
him (a) pneuma of God, and he prophesied in midst of them ; Lat., 
and leaped in upon him (a) Spiritus of the Lord ; Douay, and the 
Sjyirit of the Lord came upon him ; Ital., and the Spmto of, or, 
li'om, God, ran in upon him ; E. Y., and the Spirit of God came 
upon him. And citing 1 Sam. 19 : 20 ; Heb., and was, or, occurred, 
existed, upon 7nlaki (the) messengers, of Saul (a) ru-ach of God, 
and they prophesied ; Gr., and was, or, existed, or, became, upon 
the angelos, angels, — messengers — of Saul (a) pneuma of God, and 
they prophesied ; [these words, Heb., mlaJc, Gr., angelos, are the 
words used all through the Old Testament, where we have in num- 
berless instances messengers^ and in other instances, angels, in the 
E. Y. ; and the same Gr. word angelos^ meaning the same thing, is 
the word used in the iTew Testament,] the Lat. in 1 Sam. 19 : 20 
is : became also (a) SpiHtiis of the Lord in, or, upon, them^ and 
they also began to prophesy ; Douay, the Sjoirit of the Lord came 
also upon them^ and they likewise began to prophesy ; Ital., the 
Spirito of God was upon the messengers of Saul, and they also 
prophesied : E. Y. the same, with the Spirit. And citing 1 Sam. 



THEOLOGY OF THE BIBLE. 



385 



19 : 23 ; Heb., and was, or, became, upon him also eua ru-ach, that 
breath, of God, and he walked going along and prophesied ; Gr., 
(a) pneuma of God ; Lat., (a) Spiritus of the Lord, and he walked 
going, and prophesied ; Donay, and the Spirit of the Lord came 
upon him also, and he went on, and prophesied till he came to ISTa- 
joth ; Ital., and the Spirito of God was also upon him ; so that, 
walking, he went prophesying, till he was arrived in, or, at, Naiot ; 
E. v., and the Spirit of God was upon him also, and he went on, 
and prophesied, until he came to Naioth. And citing Isai. 42 : 1 ; 
Heb., I have given (a, or, the) ru-ach of me upon him, mshphth, 
that which is just, or, judgment, to (the) nations, or, people, or. 
Gentiles, he shall cause to come forth ; Gr., I have given to, that, 
or, the, pneuma of me upon him, krisin, discrimination, or, judg- 
ment, to the nations, or. Gentiles, he shall bring forward ; Lat., I 
have given my spiritus upon him ; Douay, I have given my spirit 
upon him, he shall bring forth judgment to the Gentiles ; Ital., I 
have put the my Spirito upon him, he shall bring reason, judgment, 
or, understanding, to the nations, or, people ; E. Y., I have put my 
Spirit upon him : he shall bring forth judgment to the Gentiles. 
[Here, again, as in many other places in the Old Testament, we 
have, the breath, — spirit — of God, i. e., the breath of holiness, or, 
breath holy ; the Holy Ghost, — Holy Spirit — in the Rheims and 
E. V. of the New Testament.] And citing Isai. 59 : 21 ; Heb., . . . 
saith Jehovah : (a, or, the) ru-ach, breath, of me Avhich upon thee, 
II, yea, or, and, (the) words which I have put in (the) mouth of 
thee ; words put in the mouth of thee' is equivalent to ' breath 
of me upon thee :'] Gr., to pneuma to emon, that breath which 
mine, ho, which, is upon thee, and ta, those, w^ords ha, which, I have 
given into the mouth of thee ; Lat., my Spiritus which is in thee, 
and my words which I have put in thy mouth ; Douay, the same ; 
Ital., The my Spirito that (is) upon thee, and the my words which 
I have put in thy mouth ; E. V., the same, without the. Ges. pro- 
ceeds, " Whence aish ru-acli used of a prophet," citing Hosea 9 : 7. 
The Heb. there is : foolish he, [emphatic,] that, prophet, (a) fana- 
tic aish he ru-ach, (the) man of he, [emphatic,] that, ru-ach, breath, 
[i. e., as Ges. has said, leaf exochen, by way of eminence ; equiva- 
lent to, ru-ach of Jehovah, ru-ach of God, ru-ach of holinesss.] Ges. 
then says, " he ru-ach as a personification of the prophetic Spirit, 
citing 1 Kings 22 : 22 ; Heb., and he said, I will go forth and be- 
come ru-ach, (a) breath, of a lie in (the) mouth of, &c. ; Gr., (a) 
imeuma of, &c. ; Lat., (a) spiritus, breath, lying ; Douay, a lying 
25 



386 



THEOLOGY OF THE BIBLE. 



spirit in the mouth of all his prophets ; Ital., spirito, breath, of lie ; 
E. Y., a lying spirit in the mouth of all his prophets. Ges. here 
cites also as a personification, 2 Chron. 18: 20; Heb., w, and, or 
then, came forth he ru-ach, that breath, — spirit, and stood before 
Jehovah, and said, I will snare him: Gr., (a) pneuma ; Lat., (a) 
fipintiis, and said, I will entrap him : Douay, There came forth a 
s2)iHt^ and stood before the Lord, and said : I will deceive him ; 
Ital., Then a spirito went out, and presented himself before the 
Lord, and said : I him will induce ; E. Y., Then there came out a 
spirit^ and stood before the Lord, and said, I will entice him. Ges. 
proceeds : it is used also " of an interpreter of dreams," citing Gen. 
41 : 38 ; Heb., (a) man who ru-ach (a) breath, — spirit — of God in 
him ; " also of the courage of a military leader," citing Judges 
3 : 10 ; 6 : 34 ; 11 : 29 ; 13 : 25. In the first, the Heb. is : And v/as, 
or, became, upon him (a) ru-ach^ breath, of Jehovah. In the sec- 
ond : it^ and, or, but, (a) ru-ach of* Jehovah clothed Gideon. In the 
thkd, the Heb. is : And, or. But, was, or, became, upon Jephthah, 
(a) ru-ach of Jehovah. In the fourth, the Heb. is : And began (a) 
ru-ach of [i. e., proceeding from] Jehovah to impel, or, urge, him. 
In each of these verses the Gr. is, (a) pneuraa ; and in each of them 
the Lat. is jSpiritus, (a) breath : in the two first, the Douay has the 
spirit; and in the two last, the Spirit, In each of them the Ital. 
has, the Spirito of the Lord ; and the E. Y. has in each, the Spirit 
of the Lord. 

Ges. next says, it is used of " kingly virtues," citing Isai. 11:2 
and the verses following. The Heb. in Isai. 11: 2 is: And shall 
rest upon him ru-ach, (a) breath, of Jehovah, ru-ach, (a) breath, of 
wisdom and insight, intelligence, ru ach, (a) breath, of counsel and 
of gbure, military virtue, ru-ach, (a) breath of knowledge and of 
fear of Jehovah ; v. 3 is : and eri-achu shall inbreathe him with fear 
of Jehovah ; and not on, or, at, sight of eyes of him shall he judge, 
&c. [For r^-acA Ges. refers to ru-ach: it means the same]: For 
each n^ach in v. 2, the Gr. has (a) pneuma; and in v. 3 it has, 
shall fill him (a) penuma, breath, of fear of God ; [shewing that 
ri-ach and ru-ach, both verb and noun, mean the same.] In v. 2 the 
Lat. has spiritiis, (a) breath, for each y and in v. 3 has, and 

shall fill up, or, replenish, him (a) spiritus, breath, of fear of (the) 
Lord : the Douay has in v. 2, first, the Spi7'it, and then the sp)iTit, 
three times ; and in v. 3, has, And he shall be filled with the spirit 
of the fear of the Lord : the Ital. has the Spirito four times in v. 2 ; 
und in v. 3 has. And the his odorare, to smell, to scent, or, to find 



THEOLOGY OF THE BIBLE. 



38T 



out, (shall be) m the fear of the Lord : the E. Y. in v. 2 has, first, the 
Spirit of the Lord ; and then the spirit, three times ; and in v. 3 
has, And shall make him of quick understanding in the fear of the 
Lord. Ges. cites also 1 Sam. 16 : 13, 14 ; the Heb. in y. 13 is, and 
was poured out, or, fell, (a) ru-ach of Jehovah to David: Gr., (a) 
pneuma : Lat., (a) Spiritus : Douay, the Spirit of the Lord came 
upon David : Ital., the Spirito of the Lord ran in upon David : E.Y. 
the Spirit of the Lord came upon David. In v. 14 the Heb, is, w, 
and, or, but, ru-ach of, from, Jehovah sra, was held, from with 
Saul ; and came suddenly upon him (a) ru-ach roe^ breath bad, from 
Jehovah : [i. e., a sickness, as the following verses, including v. 23, 
shew :] the Gr. in v. 14 has, kai, and, or, but, pneuma of Lord apeste, 
was withdrawn, or, ceased, from Saul ; and epnigen, strangled, or 
suffocated, him^wewma ^9(?^ero?2, a breath bad, from Lord: Lat. But 
Spiritus of the Lord ceased from Saul ; and disquieted, or, disturb- 
ed, him spiritus nequam, a breath naught, or, bad, from Lord : Ital., 
E, and, or, but, the Spirito of the Lord was divided from Saul ; and 
the spirito wicked, (sent) from God him disordered : Douay, But 
the Spirit of the Lord departed from Saul, and an evil spirit from 
the Lord troubled him: E. Y., the same. In v. 15 the E. Y. is, 
an evil spirit from God troubleth thee. The Heb. is, ru-ach roe, (a) 
breath bad, is come suddenly upon thee : Q^y., pneuma ponlr on, (a) 
breath bad, strangleth, or, suffocateth, thee: Lat., spiritus 
malus, a breath hurtful, or, bad, disquieteth, or, disturbeth, thee: 
Ital., the spirito wicked of, or, from, God thee disordereth : Douay, 
an evil sinrit from God troubleth thee : E. Y., the same. 

In V. 16 the E. Y. is. And it shall come to pass, when the evil 
spirit from God is upon thee, that he shall play with his hand, and 
thou shalt be well : the Heb. is, ru-ach roe, (a) breath bad : the 
Gr., pneuma poneron, (a) breath bad: Lat., spiritus malus, (a) 
breath hurtful, or, bad : Ital., the spirito wicked of, or, from God : 
Douay, the evil spirit from the Lord. 

In V. 23 the E. Y. is ... And it came to pass, when the (evil) 
spirit from God was upon Saul, that David took a harp and played 
with his hand : so Saul was refreshed, and was well, and the evil 
spirit departed from him : For ' the (evil) spirit ' the Heb. has, sim- 
ply, ru-ach, . . . and played with his hand, and ru-ach, a breath, 
to Saul that good to him ; and was held, or, ceased, from upon him 
ru-ach he roe, breath which bad : the Gr. has, first, pneuma ponl- 
ron, where the Heb. has only ru-ach, and has, and anepsuche, re- 
covered breath, Saul, and good to him ; and ceased from him that 



388 



THEOLOGY OF THE BIBLE. 



pneuma poneron^ breath bad : the Lat. has, first, spiritus malus^ then 
has, and was refreshed Saul, and then, and ceased from him sinri- 
tus malus : the Douay has, first, the evil spirit from the Lord, then 
has, and Saul was refreshed, and was better, for the evil spirit de- 
parted from him : the Ital. has, first, the spirito wicked, and then 
has, and Saul was lightened, and was better, and the spirito wicked 
was divided from him. 

Here is where the evil spirits, imclean spirits, devils, of the 
Rheims and E. V. I^ew Test, come from, meaning bad breaths ; 
all sick persons have bad breaths : bad breath, was the Heb. idiom 
— phrase — for disease, sickness ; and a very apt phrase. The Heb. 
adjective ro, feminine roe^ is defined by Ges., bad, as bad cattle, 
citing Lev. 27 : 10 ; where ro is used twice : the Gr. ponlros^ twice ; 
the Ital. had^ twice : the E. Y., ^ac?, twice. And Deut. 17 : 1 ; Heb. 
anything ro bad : Gr. poneros : Ital. any male^ evil, or, bad : Lat. any 
badness, or, defect : Douay, any fault : E.Y., any evil favouredness. 
And 2 Kings 2 : 19 ; Heb., waters roim^ [plural of ro,] bad; Gr., 
■ponera : Douay, the waters are very had: Ital., the waters are bad : 
E. v., the water (is) naught. And Gen. 37 : 33 ; Heb., beast roe, 
bad : Gr., a wild beast />^)7^er^);^, bad : Lat., a wild beast very bad : 
Douay, an evil wild beast : Ital., a mala, evil, or, bad, beast : E.Y., 
an evil beast. And 2 Kings 4 : 41 ; Heb., thing ro, bad : Gr., thing 
pooler on, h^idi: Douay, bitterness in the pot: Ital., any ma^e, evil, 
or, bad: E. Y., Aajw in the pot. So l^umb. 13: 19; Heb., roe; 
Gr., ponera: Douay, bad: Ital., and E. Y., bad. And 2 Sam. 
13:22; Heb. ro : Gr., poneros : Douay, evil: Ital., male, bad: 
E. Y., bad. The Gr. adjective poneros is defined, troublesome ; 
causing trouble, or, distress ; bad ; unsound ; in a bad state, or, 
condition ; ill; bad health, &q. And this Gr. word ji^o^ieros is the 
word used y^xthpneuma in the Xew Testament: pneuma ponlron, 
a breath bad, for a disease, sickness ; Rheims and E. Y., evil spirit. 

There is one breath, — spirit — which, it is said, will not be set 
aside to men: Mat. 12: 31, Gr., but that of x\iq pneuma, breath, 
[i. e., by way of eminence, the breath of holiness,] blasphemy, will 
not be set aside to the men: [to men, i. e., blasphemy of God, who 
is the breath, — word — of holiness : and who is called, a breath, — 
spirit — loord ; all meaning the same. The Rheims is, but the blas- 
phemy of the Spirit shall not be forgiven : Ital., but the blasphemy 
(against) the /§9m^o. shall not be forgiven, &c. : E. Y., but the 
blasphemy (against) the (Holy) Ghost shall not be forgiven unto 
men. [Observe the interpolations in the E. Y.] 



THEOLOGY OF THE BIBLE. 389 

Ges. proceeds, under ru-ach^ to say : " the same spirit is trans- 
ferred from one to another," citing Kumb. 11 : 17; where the Heb. 
is : I will draw out from Ae, that, ru-ach^ breath, which upon thee, 
and put upon them : Gr., I will take away from ton^ that, pneuma, 
ton^ which, upon thee, and will put upon them. And citing 2 Kings 
2:15; where the Heb. is : And saw him, or, it, [it may be either] 
sons of those prophets which from Jericho over against, and they 
said : nhe, hath rested [Ges. says : " the original idea lies in res- 
piring, drawing breath,"] ru-ach^ the breath, of Elijah on Elisha : 
Gr., And saw him the sons ton^ of those, prophets hoi^ which, over 
against Jericho, and they said : hath rested the pneuma of Elijah, 
&c. : Lat., Seeing but sons of prophets, who were in, or, at, Jericho 
over against, they said : Hath rested spiritus, breath, of Elias upon 
Eliseus : Douay, And the sons of the prophets at Jericho, who were 
over against him, seeing it, said : The spirit of Elias hath rested 
upon Eliseus: Ital., When the sons of the prophets which (dwelt) 
in Jericho him, had seen, (coming) towards, or, over against, 
them, they said: The spirito of Elias is put upon Eliseus: E. V., 
And when the sons of the prophets which (were) to view at Jericho 
saw him, they said. The spirit of Elijah doth rest on Elisha. [Was 
this an Orthodox spirit ?] Ges. proceeds : " but in the golden age 
(a note by the Editor of this edition of Ges., edited in London, here 
says, the reign of Messiah) it is to be conferred upon all men ; cit- 
ing Joel 3:1; Isai. 44 : 3 ; 59 : 21. The Heb. of the first is : And 
it shall be, or, occur, ahri Jcn^ afterwards, or, after things have so 
occurred, [see E. Y. of v. 30, 31, 32, of Joel ch. 2,] ashphuk, [from 
the verb shphJc,'\ I will pour out (i. e., says Ges., expend profusely, 
citing Ezek. 16 : 36, and Tobit 4 : 10) ru ach, (the) breath, — spirit 
— of me upon every flesh, and nhau^ shall sing holy songs, praise 
God, (sing as seized with a divine impulse, says Ges., under nha^ 
citing 1 Sam. 10 : 6, 10, 11 ; 19 : 20, 24 ; 1 Chron. 25 : 2, 3,) sons of 
you and daughters of you ; old men of you dreams shall dream ; 
(dreams were ascribed to divine inspiration, says Ges., under hlm^ 
citing Deut. 13 : 1,3; Joel 3:1; Kumb. 12 : 6,) young men of 
you divine visions, or, revelations, shall see : the Gr. of this v. is 
ch. 2:28, and is : And it shall be after these, Icai, and, I will pour 
out, give profusely, from the pneuma^ breath, — spirit — of me upon 
every flesh, &c. : Lat., ch. 2 : 28, ... I will pour out, lavish, my 
spiritus^ spirit — breath — upon every flesh: Ital., ch. 2: 28, (that) 
I will spill, pour out, the my Spirito upon every flesh : Douay, ch. 
2 : 28, (that) I will pour out my spirit upon all flesh : E. Y., ch. 



390 



THEOLOGY OF THE BIBLE. 



2 : 28, (that) I will pour out my Spirit upon all flesh. Read from 
the E. v., Isai. 44: 3 ; 59 : 21, above cited by Ges. For nhau in 
Joel 3 : 1, I have given, shall sing holy songs, praise God, defini- 
tions given of the verb nba; see the note of the Editors to 1 Sam. 
19 : 20, given p. 361 ; For Ezek. 16 : 36, above cited, see E. V. My 
copy of the Heb. does not give any of the books called Apocryphal. 
The Gr. of Tobit 4 : 1 8 is : pour out, spill, give profusely, or, lavish, 
the loaves of thee upon the grave of the just, Icai, but give not to 
the sinful : the Lat. and Douay also give this verse, but they add 
wine. Beut. 13 ; 1,3; ^s'umb. 12 : 6, cited above, may be read in 
the E. V. 

Ges. further says, under ru-acli : " It is sometimes put in oppo- 
sition to hshr^ citing Zech. 4:6; Isai., 31:3; and referring to hshr 
'^o. 2. In Zech. 4 : 6 the Heb. is : ... this dbr^ (the) word, of Je- 
hovah to Zrlibl^ Zarbebel, saying : not J, forces, or, an host, i/, yea, 
or, nor, 5, power, but h ritrach^ breath, — spirit, of me, saith Jehovah 
of armies, or, hosts: Gr.,but en^th.mvigh.^pneuma of me, saith Lord 
Omnipotent ruler : Lat., but in my spiritus : Douay, not with an 
army, nor by might, but by my spirit, saith the Lord of hosts : Ital., 
not by army, nor by power, but by the my Sjnrito, hath said the 
Lord of the armies: E. Y., not by might, nor by power, but my 
Spirit, saith the Lord of hosts. In Isai. 31 : 3 the Heb. is : Egypt, 
or, the Egyptians, men, and not God, or, gods, and horses of them 
bshr, flesh, and not (the) ru-ach, breath, — spirit : [i. e., not the ni- 
ach of God :] Gr., of horses' fleshs, and not (is) hoetheia, help : Ital., 
ISTay, or, but, the Egyptians (are) men, and not God ; and their 
horses (are) flesh, and not the spirito : Douay, Egypt is man, and 
not God : and their horses, flesh, and not spirit : E. Y. the same. 
Under hshr, Ges. says, it is used for living creature, citing a num- 
ber of passages ; and for the whole human race, citing a number of 
passages. Yery often used, says he, with the idea of weakness and 
frailty as opposed to God and his power, citing a number of pass- 
ages; among them this v. Isai. 31 : 3 ; where, giving the Heb. 
words, with ru-ach, he renders, " The Egyptians are men, not gods, 
their horses are flesh, not endued with di^dne power;" for the Heb. 
not rw-«cA, the breath, spirit. He here cites also Ps. 56 : 4 ; 78 : 39 ; 
Jer. 17:5; and he says, "In the New Testament similarly flesh 
and blood, opposed to God and the Holy Spirit," citing Mat. 16 : 17 ; 
Gal. 1 : 16. In Mat. 16 : 17 the Gr. is, ... for flesh and blood not 
hath unveiled to thee, but the Father of me ho, who, or, which, m 
tois ouranois, the heavens, the starry heavens. Ges. gives in this 



THEOLOGY OF THE BIBLE. 391 

verse Mat. 16 : 1 7, the Holy Spirit, as equivalent to, the Father. 
The Holy Spirit, as before seen, is, the breath, — spirit — of holiness, 
the Heb. idiom for, divine influence : In Gal. 1:16 the Gr. is, I 
trusted not to, or, confided not in, flesh and blood : Lat., I assented 
not to, or, relied not on, flesh and blood : Douay, I condescended 
not to flesh and blood : Ital., suddenly, without to confer more 
with flesh and blood : see E. Y. 

For ru-ach Ges. next gives wind, citing Dan. 7:2; where the 
Heb. has arbo ru-achi shmia, the four winds of the heavens : Gr., 
the four anemoi, winds, of the ouranoii, [genitive singular] heaven, 
for, heavens : Lat., (the) four winds coeli, [genitive singular,] of 
heaven, or, the heaven : Douay, the four winds of the heaven : Ital. 
the four winds of the heaven : E. Y., the same. 

For ru-ach Ges. next gives mind, citing Daniel 5 : 20 ; where 
the Heb. is : u, And, or. But, as sufficiently lofty, or, lifted up, (the) 
lb of him ; u, yea, or, and, (the) ru-ach, breath, — spii'it — of him was 
drawn together, or, contracted, in that insolence, or, acting inso- 
lently : the Gr. uses hardia for Ib^ and then gives, and the pnewna, 
breath, of him was strengthened of, or, in, behaving with arrogance : 
The Lat., for pneuma, gives spiritus: the Douay, and his spirit 
was hardened with pride : the Ital., and the his spinto was hard- 
ened, by to grow proud : E. Y., and his mind hardened in pride. 

Ges. then gives, for ru-ach, " the Spirit (of God)," citing Dan. 
4 : 5 ; 5:12; [it is v. 5, of ch. 4, in the Heb., the Gr., the Lat., and 
the Douay; it is v. 8 in the Ital., and in the E. Y.] ; where the 
Heb. is : And at ahrin, afterwards, or, at last, upon before me 
Daniel of whom name Beltshatsr, as name of god of me, and who 
ru-ach, (a) breath, — spirit — of gods holy in him : Gr., has, who, 
pneuma, (a) breath, holy of God in himself holdeth, or, hath : Lat., 
who holdeth, containeth, or, hath, (a) spiritus of gods holy in him- 
self : Douay, who hath in him the spirit of the holy gods : Ital., v. 
8, . . . according to the name of the my God, and in whom (is) the 
spirit 0 of the gods holy : E. Y., v. 8, according to the name of my 
god, and in whom (is) the spirit of the holy gods. In Dan. 5:12 
the Heb. has ru-ach itira, a breath, — spirit — excellent [for pre-emi- 
nent] in him : [here we have again the word excellent, and excel- 
lent breath, — spirit, — used as equivalent to a breath, — spirit — of 
God, or, the gods : it is from the Lat. ex, from, or, out of, and coe- 
lum, the heaven, excellent, for pre-eminent ; the word excellent, 
should have the accent on the syllable eel, and be pronounced ex- 
celleiit: the Heb. idiom, from the heavens, from the skies, from 



392 



THEOLOGY OF THE BIBLE. 



above, is used for pre-eminent ; and our Lat. deri^^ed word excd- 
lent^ i. e., from the heavens, means the same. 

I have given every definition of ru-ach^ and every meaning for 
which it is metaphorically used, given by Gesenius, and the pas- 
sages cited by him for each. In a Lexicon he could not give space 
for all the passages proving his definitions, and the metaphor, uses 
of the word. 

His citations shew sufiiciently that the Latin spiritus, Ital., S2n- 
rito, means breath ; -and, also, that breath is often used for wind. 
I will, however, give additional passages. 

Job 12 : 10, It is given on p. 99 : soul is there given to every 
breathing [for, living] thing ; and spiritus^ Ital., spirito^ Douay, 
spirit, E. v., breath, to every flesh of man. Job 37 : 10, given on 
page 110. 

Ps. 76 : 12 ; Heb., He will cut off ru-ach, (the) breath, of prin- 
ces : Ges., under htsr, says, this is metaphor, for, he will break 
down the pride of princes : pride, as we have seen, is expressed by 
inflated, swollen, breath : the Gr. has^?^ewma .* the Lat., Avho taketh 
away (the) spiritus of, &c. : Douay, who taketh away the spyirit of 
princes : Ital., the sjnrito : E. V., the spirit. 

Ps. 83: 13; Heb., n^-acA, the breath: Gr., Lat., Douay, Ital., 
and E. Y., the wind. 

Ps. 103: 16; Heb., ru-ach, and he not: Gr., pneuma^ and he 
not exists : Lat., spiritus : Douay, For the spirit shall pass in him, 
and he shall not be : Ital., (The which, if) a wind to him pass over 
not (is he) more: E. V., For the wi?id passeth over it, and it is 
gone. 

Ps. 135 : 7; Heb., im-acli : Gr., Lat., Douay, Ital., and E. V., 
the wind. 

Ps. 146: 4; Heb., rw-acA .* ^x..^pneuma: Jj^t., spiritics : Douay, 
spirit: Ital., and E. V., breath. 

Ps. 147: 18; Heb., ru-ach : Gr., pneuma : Lat., spiritus: Dou- 
ay, Ital., and E. V., wind. 

Ps. 148: 8; Hob. ^ru-ach: Gy., pneuma: liSit., spiritus: Douay, 
Ital., and E. V., wind. 

Ps. 150 : 6 ; given on page 159: Lat., spiritus ; Douay, S2nrit: 
Ital., and E. V., breath. 

Prov. 29 : 11 ; given on p. 174 : Lat., spiritus: breath: Douay, 
and E. V., mind. 

Eccles. 3 : 19 ; Heb., ru-ach one to all: Gr., pneuma one : Lat., 
alike spirant^ [from spdVo, to breathe, whence the noun spiritus, 



THEOLOGY OF THE BIBLE. 



393 



breath,] breathe, all : Don ay, all things breathe alike : Ital., e, yea, 
all have one same hreath : E. Y., yea, they all have one hreath. 

Isai. 2 : 22, given on p. lYY ; Lat., spiritiis : Douay, Ital., and 
E. v., hreath. 

Isai. 30: 28, given on p. 180; Lat., spiritiis: Ital., spirito : Don- 
ay, and E. Y., hreath. 

Jer. 5:13; Heb., And those prophets of you were I, of, or, as, 
icind, u, yea, or, and, that word not in them : [i. e., the word of 
Jehovah, equivalent to, the breath, — spirit — of Jehovah, equivalent 
to, the breath of holiness, — holy breath ; the Holy Ghost, — Holy 
Spirit, of the Rheims, and E. Y., of the l^ew Testament.] Gr., hoi^ 
those, proi3hets of you were eis, to, or, for, wind, Jcai, word (of 
kurios,) not existed in them : Lat., (The) prophets have spoken in, 
or, according to, wind, and responsum, answer, or, oracle, not was 
in them : Douay, The prophets have spoken in the wind, and there 
was no word (of God) in them : Ital., And the prophets walk, or, 
go, to the wind, and not (there is) any oracle in them : E. Y., And 
the prophets shall become wind, and the word (is) not in them. 

Jer. 13 : 24 ; Heb., ru-ach : Gr., Lat., Douay, Ital. and E.Y. wijid. 

Jer. 16 : 9 ; Heb., qid, (the) voice, speech, or, words, shshun, of 
joy, or, gladness; equivalent to, the ru-acJi, breath, — spirit — of 
joy, or, gladness. 

Lam. 3 : 56 ; Heb., qui, (the) voice, of me thou hast heard; 
cover not (the) ears of thee to (the) ru-acht, breaths, of me : Dou- 
ay, to my sighs : Ital., to my sigh : E. Y., to my breathings. 

Ezek. 13 : 13 ; Heb., ru-ach : Gr., pnoe: Lat., spiritiis: Douay, 
Ital., and E. Y., wind. 

Wisd. of Sol. 15 : 16 ; see p. 231 ; Lat., spiritiis : Douay, breath: 
E. Y., spirit. 

Baruch, Epistle of Jeremy, 6 : 25 ; p. 246 ; Gi\, pneuma : Lat., 
spiritus : Douay, and E. Y., breatli. 

Song of the Three Holy Children, v. 43 ; p. 247 ; Gr., pneiimata, 
breaths, [for, winds] : Lat., spiritus: E. Y., winds. 

2 Mac. 3 : 31 ; p. 253 ; Gr., in lastp?2oe, breath : Lat., spiritus: 
Douay, and E. Y., ready to give up the ghost. 

2 Mac. 7: 9 ; p. 254 ; Gr., at latest pnoe, breath: Lat., at last 
spiritus, breath : Douay, and E. Y., at the last gasp. 

2 Mac. 7 : 22 ; p. 255 ; Gy., pneuma : Lat., S2oiritus: Douay, 
and E. Y., breath. 

2 Mac. 7: 23 ; p. 255 ; Gr., pneuma: Lat., spiritus: Douay, 
and E. Y., breath. 



394 



THEOLOGY OF THE BIBLE. 



See also, Job 30 : 15 ; p. 104 ; and Job 37 ; 10 ; p. 110 ; James 
2:26; Gr., For as tbe soma without pneuma^ breath, is dead : 
Lat., without spiritus : Rheims, without the spirit : Ital., without 
spirito : E. Y., without the spirit : Margin, or, breath. 

In Ps. 108 : 7, we have, Heb., God spake in (the) qdsJi^ holiness, 
of him. And in Ps. 119: 43, we have, Heb., And take not from 
mouth of me (the) word of truth; equivalent to, the breath, — spirit 
— of truth ; equivalent to breath — spirit — of holiness, — the Holy- 
Spirit. God is called the true, and, the holy. 

I desire the reader to observe, that in Ps. 33 : 6, p. 360, the Heb. 
is, by ru-ach, breath, — spirit — of mouth of him : Gr., by the pneu- 
ma of the mouth of him : Lat., by spiritus of mouth of him : Dou- 
ay, by the spirit of his mouth : Ital., and E. V., by the breath of 
his mouth. 

And in 1 Kings 22 : 22, p. 362, we have, Heb. ru-ach: Gr.^pnei^ 
ma : Lat., sinritus : Ital., spirito : Douay, and E. V., a lying spi- 
rit in the mouth of, &c. : [i. e., a lying breath.] 

It having been thus shewn that wind is called breath of God ; 
and the winds, the breaths of God, I give here several passages, the 
sense of which is understood by few, I think. 

Gen. 1:2; Heb., u, But, he, this, earth was — existed — teu, (a) 
waste, u, yea, or, and, beu, (a) void ; and darkness upon face teum, 
of waters ; u, and, or, then, ru-ach aleim, (a) breath of God [i. e., 
a wind] was caused to move ol, upon, or, over, face of those waters : 
Gr., de, but, or, yet, he, this, earth was — existed. — invisible and in 
a rough state, or, unprepared : and darkness over tes, that, or, the, 
ahussou, abyss, or, boundless; Jcai, and, or, hut, pneuma Theou, (a) 
breath of God [i. e., a wind] was upon brought over ton, that, or, 
the, water. [The Heb. particle he is used before earth : it is not 
used before teu, nor before heu, nor before ru-ach / all three of which 
are nouns, requiring our article a before each ; and our this, or 
even the, can never be used where the Heb. he is not used ; nor 
where the Gr., ho, he, to, in one of its genders and numbers, is not 
used ; but in such case, our article a is to be supplied. And in this 
verse, the Gr. he, is used before earth, and the Gr. tes, genitive fe- 
minine of ho, he, to, before ahussou, genitive of ahussos / but before 
its word pneuma no particle is used ; a plain proof by the Heb. 
translators into Greek that the could not here be used before jt?wei<- 
ma, and that our article a is to be supplied before it ; that being 
the rule given ; indeed this would be so necessarily without any 
prescribed rule.] 



THEOLOGY OF THE BIBLE. 



395 



The Lat. of Gen. 1 : 2 is, . . . and 8pirUus I)e% a breath of God, 
[i. e., a wind] ferehatur^ was brought, upon (the) waters: Ital., 
And the earth was a thing desert and empty ; and darkness (was) 
upon the face of the abyss ; and the Spirito of God si moveva, [Ital. 
passive,] was moved, upon the face of the waters : Douay, And the 
earth was void and empty, [two adjectives,] and darkness (was) 
upon the face of the deep ; and the spirit of God moved over the 
waters : [moved is active :] E. Y., And the earth was without form 
and void ; \yoid\^ an adjective, and without form is equivalent to 
an adjective ;] and darkness (was) upon the face of the deep. And 
the Spirit of God moved upon the face of the waters. [Both the 
Douay and the E. V. improperly inserting the before spirit^ E. V., 
8pirit.'\ 

In Gen. 3 : 8, (cited p. 364,) the very next j^lace where ru-ach 
occurs, the margin of the E. Y. I am using gives wind where the 
E. Y. gives cooh The next place where ru-ach occurs is Gen. 6 : 3, 
cited p. 343 ; Heb., ru-ach^ breath: Gr., pneuma: Lat., spiritus: 
Douay, spirit : Ital., Spirito : E. Y., Spirit. And the next place 
where ru-ach occurs is Gen. 8:1; Heb., ru-ach^ (a) breath : Gr., 
pneuma^ (a) breath : Lat., spiritus^ (a) breath : Douay, Ital, and 
E. Y., a wind. 

Ps. 104: 4 ; Heb,, making mlaJci^ messengers, of him, ru-achut^ 
[plural of ruraoh^ winds; warriors of him, fire of flame: [i. e., 
lightning : who maketh winds messengers of him, lightning, war- 
riors of him:] Gr., Who making the angelous^ messengers, of him, 
pneumata^ winds, and the workmen of him pur ^ a fire, blazing, or, 
shining : Lat., Who makest thy Angelos spiy^itus, winds, [it is spiri- 
tits in the plural as well as in the singular,] and thy servants, or^ 
ministers, fire, or, (a) fire, lighting up, or, burning : Ital., He maketh 
the venti, winds, his Angeli^ messengers ; and the fire flashing [i. e., 
the lightning] his ministers : Douay, Who makest thy Angels spir- 
its : and thy ministers a burning fire : E. Y., Who maketh his an- 
gels spirits ; his ministers a flaming fire : [Though the E. Y. so 
much follows the Ital, it preferred to follow the Douay here. There 
is no such Latin word as angelus / and it is not found in the Latin 
Dictionary : it is the Gr. word angelos^ a messenger : and the Ital, 
angelo is also the Gr. word.] 

Heb. 1 : 7 ; The same Greek is given here, with quotation 
marks, " Who making the angelous., messengers, of him pneumata^ 
winds, and the workmen of him phloga puros, bright blazes of 
fire:" [in place of a fire blazing, or, shining,' in Ps. 104 : 4 :] Lat., 



396 



THEOLOGY OF THE BIBLE. 



Who maketh his Angelas spiritics, and his servants, or, ministers, a 
flash, or, flame, of fire : Ital., Who maketh the venti, winds, his an- 
geli, messengers, and the flame of the fire his ministers : Donay, 
[given as a quotation :] He that maketh his angels spirits; and his 
ministers a flame of fire : E. Y., Who maketh his angels spirits, and 
his ministers a flame of fire. 

The Heb. word is mlak^ defined, one sent, a messenger. The 
Gr. word is aggelos^ (the first of two gs coming together is sounded 
angelos,) defined by Donnegan, a messenger ; a person by whom 
news is conveyed ; one who announces anything directly, or, indi- 
rectly, by way of omen : he does not give angel for it. [A7igel is 
not an English word ; it is the Gr. word ; it should not have been 
found in an English version of the Bible ; but the Gr. word should 
always have been translated : it is many times translated, and 
messengers given for it.] 

In Jonah 1 : 4 we have, Heb., w, but, Jehovah sent ru-ach, a 
breath [for wind] great to that sea ; [i. e., he made a wind his mes- 
senger] : the Gr. is pneiima : the Lat., ventum, a wind : Douay, 
Ital., and E. Y., a wind. 

Zech. 6:5; Heb., And answered that mlak, Gr., angelos^ Lat., 
angelus^ Ital., angelo^ Douay, and E. Y., the angel, and said to me: 
these (the) four rurachut breaths [for, winds] of these heavens : Gr., 
those four anemo% winds, tou ouranou^ of the heaven : Lat., these 
are the four veyiti^ winds, caeli^ of heaven, the sky : Douay, these 
are the four winds of the heaven : Ital., these (are) the four spiriti, 
spirits — breaths — of the cielo, heaven, air, sky : E. Y., These (are) 
the four spirits (margin, or, winds, citing Dan. Y : 2) of the heavens. 
In Dan. 7:2, cited in the margin, the Heb. is . . (the) four rw-achi^ 
breaths, of (the) heavens : Gr., the four anemoi : Lat., (the) four 
winds: Douay, the four winds of the heaven: Ital., and E. Y., the 
four winds of the heaven. [The Ital., and E. Y, giving winds here 
where the Heb., Gr., Lat., and Douay words are the same as in 
Zech. 6 : 5, for which the Ital. there gives, the four spiriti, and the 
E. Y., the four spirits.] 

In Zech. 1 : 12 we have, Heb., yea, lb of them made they (a) 
diamond against hearing that law and those words which sent J e- 
hovah of armies by ru-ach, a breath, of him in hand [for, power] ol 
those prophets those former: The Gr. is, en, throvLgh, pjiewnati, a 
breath, of him : Lat., in the power of his sjnritus : Douay, in his 
spirit, by the hand of the former prophets : Ital., by his Spirito, 



THEOLOGY OF THE BIBLE. 



397 



through the ministry of the prophets of the time past : E. Y., in 
his Spirit by the former prophets. 

Angelas is the Gr. word uniformly given for the Heh. word 
}nlak all through the Old Testament. In a few instances the Gr. 
uses presbeis, envoy, for it. And the Gr. word is angelos in the 
New Testament. The Lat. gives, sometimes angelus (which is the 
Gr. word), and sometimes, messenger, for the same Gr. word ange- 
los ; and the Ital. gives, sometimes, angelo^ (which is the Gr. word), 
and sometimes, messenger, for the same Gr. word angelos. Where 
the Lat. gives angelus^ and the Ital., angelo, the Douay, and E. Y., 
most often give, angel. Where the Lat., and Ital., give messenger 
for the same Gr. word angelos^ the Douay, and E. Y., give messen- 
ger. In the Old Testament, messenger is given more than seventy 
times where the Heb. is mlah ; Gr., angelos. In the New Testa- 
ment, Mat. 11 : 10 ; the Gr. word is angelos ; the Lat., angelus ; 
the Ital., angelo ; Wsi^\m.% angel ; E. Y., messenger : [so that John 
the Baptist was an angel ; i. e., a messenger— one sent.] 

Mark 1:2; Gr., angelos: Lat., angelus: Rheims, angel: Ital., 
angelo : E. Y., messenger. 

Luke "J : 24, 27 ; Gr., angelos in each : (I give the nominative of 
the word :) In v. 24, the Lat., the Rheims, the Ital., and E. Y., 
have, messengers. In v. 27, the Lat. has angelus/ the Rheims, 
angel ; the Ital., and the E. Y., messenger. 

Luke 9 : 52; Gr., angelos ; Lat., Rheims, Ital., and E. Y., mes- 
sengers. 

Luke 14: 32 ; Gi\, presbeian, an embassy. (We have seen that 
in the Old Testament it has given j^resbeis for the Heb. inlak:) Ital., 
a message : Lat., and Rheims, an embassy : E. Y., an ambassage. 

John 1:6; Gr., a man sent from God ; name to him John : [He 
is called angelos in Mat. 11 : 10.] 

In 2 Cor. 5 : 20 the Gr. is, huper, in defence of, Christ, therefore, 
presbeuomen, we are ambassadors : [We have had in the Old Tes- 
tament, presbeis, from presbeuo, whence presbeuomen, where the 
Heb. has mlaJc, messenger :] the Rheims, Ital., and E. Y., here give 
ambassadors. 

2 Cor. 8 : 23 the Gr. is, apostoloi, sent forth, of churches : [so 
that the apostles were angeloi, — ^messengers :] the Lat. is, apostoli 
of churches : Rheims, the apostles of the churches : Ital., (are) 
apostoli of the churches : E. Y., the messengers of the churches. 

Gal. 4:14; Gr., but as angelon^ a messenger, of God ye receiv- 
ed me, just as [ye received] GTiriston lesoun^ [in the accusative : 



398 



THEOLOGY OF THE BIBLE. 



i. e., just as ye received Christ Jesus as angelon^ a messenger, of 
God : so that Paul was an angelos of God just as Jesus was an an- 
gelos of God. But Paul was born into the world : and Jesus says, 
John 18 : 37, that he was born into the world.] The Lat. in Gal. 
4: 14, gives, as angelum of God ye received me, just -as Christum 
Jesum [in the accusative:] Ital., but me ye received as an angelo 
of God, as Christ Jesus himself : Rheims, but received me as an 
angel of God, (even) as Christ Jesus : E. V., the same. 

Ephes. 6 : 20 ; Gr., hiiper^ in defence of, which [the Gospel ; 
equivalent to, in defence of Christ, in 2 Cor. 5:20] presbeuo^ [from 
which is presheis^ given several times in the Old Testament where 
the Heb. has mlak^'\ I am an ambassador : The Lat., Douay, Ital., 
and E. V., here give, ambassador. 

In Philipp. 2 : 25 the Gr. gives apostolon, one sent : [equivalent 
to angelon^ a messenger :] Lat., apostolum : Douay, apostle : Ital., 
apostolo : E. Y., messenger. 

Colos. 2: 18 ; Gr., Let no one [nominative] you [accusative] 
condemn thelon, [nominative, agreeing with no one,] accustomed, 
in baseness and superstition ton angelon^ {the not to be rendered,) 
of messengers, (things) which not hath he seen going to, or, stand- 
ing upon ; to no purpose phusioumenos, [nominative,] breathing 
strongly [i. e., puffed with pride] by reason of the thought of the 
flesh of him : [i. e., the thought of himself :] Lat., Let no one you 
lead aside, or, separate, willing in (the) baseness and religione, re- 
ligion, devotion, worship, angeloriim, of messengers, (things) which 
not hath he seen, walking to no purpose inflatiis^ inblown, or puffed 
up, by the thought of his flesh: [i. e., of himself:] Douay, Let no 
man seduce you, willing in humility, and religion of angels, walk- 
ing in the things which he hath not seen, in vain puffed up by the 
sense of his flesh : Ital., Let no one you condemn at his will, in hu- 
mility, or, baseness, and service of {the not to be rendered) angeli^ 
[i. e., who is in the service of angeli^ placing the foot on things 
which not hath he seen, being rashly puffed up by the mind of his 
flesh : [i. e, by his own mind :] E. V., Let no man beguile you of 
your reward in a voluntary humility and worshipping of angels, in- 
truding into those things which he hath not seen, vainly puffed up 
by his fleshly mind. [The insertion of " your reward " makes an 
entire perversion of the sense of the verse, for which neither the 
Lat., nor the Douay, nor the Ital., furnishes any j^retence : it attri- 
butes to the Colossian Christians the worshipping of angels. The 
Editor, in a note to this verse, says : " There was a party among 



THEOLOGY OF THE BIBLE. 



399 



the ancients who addressed themselves to angeVs as mediators." It 
was, some centuries after Christ, made a part of the Papal system to 
worship dead saints, who, according to that system, were angels in 
what Orthodoxy calls heaven. How far that system is still follow- 
ed in Romanism the reader can judge for himself.] 

1 Tim. 3 : 16 ; Gr., And confessedly great is that of the piety 
[of piety] secret, or, mystery : God was rendered known en^ through, 
by means of, (a) flesh [i. e., a man], ecUkaiothe, made just, or, clear- 
ed from accusation, en, through, by means of, (a) pneiima, breath, 
[i. e., a breath of holiness,] beheld by a?i^eZozs, messengers, [such as 
the apostles], heralded in nations, restored, or, renewed, in fame, or, 
glory : the Gr, word in Acts 7 : 52 is the participle of prohaf an- 
gello, the before-hand angeling, — announcing — concerning the com- 
ing tou dikaiou, of that upright, — just : Lat., who fore-messenger- 
ed : Douay, who foretold of the coming of the just one : Ital., that 
before announced the coming of the Just : E. Y., which shewed be- 
fore of the coming of the Just One. The prophets were angeloi, — 
angels, — messengers, as we shall see. And the Gr. verb angello, 
in composition with a preposition, occurs in other places. Acts 
5 : 40, where par'^ angello is used in the preterite plural, they an- 
geled, — messengered : Lat., they signified, — proclaimed : Douay, 
they charged : ItaL, they commanded : E. V., they commanded. 

Acts 16 : 17, Gr., the plural present of haC angello, angel, — mes- 
senger : Lat., announce : Douay, preach : Ital., announce : E. V., 
. . . which shew unto us the way of salvation. In 2 Thess. 3 : 4, and 
6, the Gr. has the nominative plural present of its verb par^ angel- 
lo, — we angel, — messenger — -to you : In v. 4, the Lat. has, we fore- 
show : and in v. 6, we command, charge : In v. 4, the Douay has, 
we command : and in v. 6, we charge : In both verses the Ital. has, 
we order; In both verses the E. Y., we command. In 1 Tim. 6 : 13, 
'the Gr. has its verb par'' angello, — I angel, — messenger, to thee : 
Lat., I command, charge, thee : Douay, I charge thee : Ital., I thee 
charge, command: E. Y., I give thee charge. In 1 Tim. 6 : 21, the 
Gr. is: Hen, which, some ep' angellomenoi, (participle of^j?' angello^ 
angeling, — messengering, — concerning the faith have missed aim, 
erred : Lat., which some spreading, concerning (the) faith have 
fallen out, or, failed : Douay, which some promising, have erred 
concerning the faith: Ital, Of which some making profession, have 
gone astray, or, blundered, from the faith : E. Y., Which some pro- 
fessing, have erred concerning the faith. [The Ital. misses the 
sense ; and the E. Y. follows the mistake. Paul's language is. 



400 



THEOLOGY OF THE BIBLE,, 



that some who angel, — messenger — have missed aim, erred, &c.] 
The Ital. in 1 Tim. 3: 16, (the Gr. of which is above given,) is; 
And without any contradiction, great is the secret, or, mystery, of 
the piety [of piety] ; God is been manifested in flesh, [i. e., in a 
man, of course it must have been a breathing, — living — flesh, a liv- 
ing man] : is been justified [i. e., made just] in the spirito, breath, 
is appeared to the angeli, — messengers — is been preached to the 
.... &c., is been elevato, raised, in honor, or, glory : [i. e., raised 
from the dead in honor, or, glory :] The Lat. is : And manifestly 
great is of piety, or, devotion, (the) sacramentum^ force, which was 
made apparent in (a) flesh, made just in spiritus, — breath, appear- 
ed, or, was forthcoming, angelis^ — to messengers — announcers, was 
preached to nations, was believed in (the) world, was recovered in 
renown, or, glory : [i. e., from the grave in, &c. :] Rheims, And 
evidently great is the mystery of godliness which was manifested 
in the flesh, was justified in the spirit, appeared unto angels, hath 
been preached unto the Gentiles, is believed in the world, is taken 
up in glory. [The Rheims chose to give is before believed^ and is 
before taken up^ though the Lat. is the same passive mode of 
expression in these two last as in the two first, where the 
Rheims gives was manifested, was justified, and though the 
Rheims gives hath been preached where the Lat. is was preached :] 
The E. v., is : And, without controversy, great is the mystery of 
godliness : God was manifest in the flesh, [i. e., that godliness 
which only a breath — spirit — of holiness from God — the Holy Spi- 
rit, — the Holy Ghost, i. e., divine influence, can give,] justified in 
the Spirit, [an unintelligible phrase,] seen of angels, preached unto 
the Gentiles, believed on in the world, received up into glory. [The 
E. V". gives, received up into glory, where even the Douay is only 
taken up in glory; and where even the Lat. gives, was recovered 
in renown, or, glory ; and where even the Ital. gives, is been raised 
in honour, or, glory ; and where the Gr. is : was restored, or, re- 
newed, (i. e., from the grave) in fame, or, glory. What does Or- 
thodoxy say of ' seen of angels,' in the E. V. verse, said of him who, 
as the E. V. says, was manifest in the flesh, and, of course, was on 
earth ? If ' angels' means Orthodoxy's angels, and if Jesus was God 
from its heaven, where, it says, God is continually seen of angels, 
such an expression is wholly out of place. It is plain that the an- 
geloi who beheld him were persons who were on earth with him, 
and became angeloi^ — «^os^o^o^,— messengers, — persons sent, — ^by 
him— to preach the Gospel. JSTeither the Lat., nor the Rheims, 



THEOLOGY OF THE BIBLE. 



401 



gives God in the verse. It is plain it was Jesus who was made 
just, and was preached, &c. The word God has, no doubt, found 
its way into the text from some marginal note : and the introduc- 
tion of it makes no difference in the sense, that being clearly as 
given by the Lat. and the Rheims. Milton, p. 149 of his chapter 
5, disproving that the Christ was God, or one with the Father, 
citing Acts 20: 28, ' the Church of God, which he hath purchased 
with his own blood,' says : " that is, with his own Son, as it is else- 
where expressed ; and no usage is more common than the substi- 
tution of the figurative term blood for oiFspring. But the Syriac 
version reads ' the Church of Christ,' nor can any certain depen- 
dence be placed on the authority of the Greek manuscripts ; " he 
says : " It is more natural to suppose that God has crept io from 
the margin. The same must be said respecting Rom. 9:5;' who 
is over all, God blessed for ever.' For Hilary, and Cyprian, do 
not read the word God in this passage, nor do some of the other 
fathers, if we may believe the authority of Erasmus." And, citing 
this V. 1 Tim. 3: 16, 'God was manifest in the flesh,' he says: 
"Here again Erasmus asserts that neither Ambrose nor the Vetus 
Interpres read the word God in this verse, and that it does not 
appear in a considerable number of the early copies." A note here 
says : " The Vulgate manuscript and some other versions, read ho, 
which. The Colbertine manuscript reads hos, who." Milton, in 
further commenting on this verse, says : " ' the mystery of godli- 
ness' was God the Father in Christ, as appears from Colos. 2:2; 
' the mystery of God and of the Father, and of Christ : ' 2 Cor. 5 : 
18, 19 ; 'all things are of God, who hath reconciled us to himself 
by Jesus Christ ... to wit, that God was in Christ, reconciling the 
world unto himself, not imputing their trespasses unto them.' Why 
therefore should God the Father not be in Christ through the medium 
of all those offices of reconciliation which the apostle enumerates in 
this passage of Timothy ?" Milton's citations from these two verses 
in 2 Cor. are taken from the E. V., and pointed as therein pointed : 
The Gr. of the verses is : ' Indeed those all eJc, from, that God who 
having reconciled us to himself dia, through, Jesus Christ, and 
given to us ten diakonian, the service, office, function, or, ministry, 
tes Jcatallages, of that reconciliation : v. 1 9, Inasmuch as God was 
672, through, Christ (a) world reconciling to himself, not reckoning 
to them the faults of them, and having put in us the logos, word, 
of that reconciliation.' This logos was in the Christ also. Milton 
cites also Titus 2:13, from the E.Y., ' the glorious appearing of the 
26 



402 



THEOLOGY OF THE BIBLE. 



great God and our Saviour Jesus Christ,' and remarks : " Here 
also the glory of God the Father may be intended, with which 
Christ is to be invested on his second advent, as Ambrose under- 
stands the passage from the analogy of Scripture, Mat. 16 : 27 ; for 
the whole force of the proof depends upon the definitive article, 
which may be inserted or omitted before the two nouns in the Gr. 
without affecting the sense; or the article prefixed to one may bo 
common to both." The Gr. of Titus 2:13 is : Waiting for thi^ 
that, happy hope, kai, even, the appearance tes, of that, glory of the 
great God, kai, even, [the appearance] of the [the first article of the 
being common to both] soteros, recoverer, saviour, [instramentally] 
of us Jesus Christ, [so^er, is defined, a saviour; one who recovers 
what has been lost.] In Mat. 16 : 27, cited above, the Gr. is : For is 
about ho, that, or, the, son of the man [of man] to come in the glory 
of the Father of him, in company with the angelon — messengers — 
of him: [i. e., those who have preached him:] and then apodosei, 
he will restore, give back, requite, to each according to Xh^ praxin, 
action, function, or, enterprise, of him, [i. e., as messengers of him. : 
all who publicly profess Christ 2iYQangeloi — messengers — of him; 
some in greater, some in less degree.] And in support of his and 
Ambrose's reading of Titus 2 : 13, Milton cites several passages: I 
give one of them : Philipp. 1 : 2, where the E. V. is : ... from God 
our Father and (from) the Lord Jesus Christ. And he then re- 
marks : " And surely what is proposed to us as an object of belief, 
especially in a matter involving a primary article of faith, ought 
not to be an inference forced and extorted from passages relating 
to an entirely different subject, in which the readings are some- 
times various, and the sense doubtful, — nor hunted out by careful 
research from among articles and particles, — nor elicited by dint of 
ingenuity, like the answers of an oracle, from sentences of dark or 
equivocal meaning — but should be susceptible of abundant proof 
from the clearest sources." 

Milton then proceeds : "Another passage which is also produced 
is 1 John 3 : 16 ; 'Hereby perceive we the love of God, because he 
laid down his life for us ; ' " the verse proceeds in the E. V. ; ' and 
we ought to lay down (our) lives for the brethren.' Milton then 
says : " Here however the Syriac version reads illiiis [of him] in- 
stead of 2>e^" [of God.] And he cites several passages, two 
are, Rom. 5 : 8, where it is said, E. Y., Christ died for us ; and 
John 3 : 16 ; see E. Y. ; "and by analogy from many other pass- 
ages." In 1 John 3 : 16 the Lat. is : In this we have known (the) 



THEOLOGY OF THE BIBLE. 



403 



love of God, forasmuch as he his animam for us put, or, lost, and 
we ought for (the) brethren animas to put, or, lose : Rheims, . . . 
the charity of God, because he hath laid down his life for us : and 
we ought to lay down our lives for the brethren : The Ital. is : the 
love of God, that he put his anima for us ; likewise we ought to 
put the anime for the brethren. [In the Lat., the Rheims, and the 
Ital., the words, of God, are not in Italics ; but in the same charac- 
ter — letters — as the rest of the verse ; so that the copies of the Gr. 
from which they rendered must have had, of God, in the same cha- 
i-acter, i. e., as being in the text : The Gr. of my copy is : In this 
we have known the love, [love, without our article], that he for us 
the psuchen of him put, or, paid : and we ought for the brethren 
the psuchas to put, or, pay. The E. V., in this v. 1 John 3 : 16, 
puts of God in Italics : Why did they put of God in the verse at 
all ? And the reader observes that though the Gr. gives psuche 
twice in the verse, once in the accusative singular, and once in the 
accusative plural; and the Lat. gives anima tv^iQQ in the same way; 
and the Ital. gives anima twice in the same Avay ; the Rheims 
gives Ufe and lives ; and the E. V. gives life and lives. 

I cannot, consistently with the design of this work, occupy the 
space which would be necessary to give Milton's answers to all the 
passages relied on as evidence that Jesus was God^ or one with the 
Father. 

I have before said, that Graglia, in his Ital. Dictionary, gives 
but one definition for the Ital. anima^ namely, soul. And on p. 359 
I gave a few passages shewing that it means breath. And by look- 
ing through the preceding pages the reader will find many places 
where, for the Ital. ayiima^ the E. V. gives life ; and other places 
where the E. V. gives other words for the Ital. anima^ namely, 
heart, mind, desire, lust, person ; your selves^ for the Ital. your a7%i- 
me. The word for it should always have been breath. We may 
make room to shew how Orthodox Dictionary-makers of our own 
times have contributed towards maintaining and spreading the re- 
ceived notions of the meaning of the E. V. words, soul, spirit, 
ghost. In Luke 9 : 52 the Gr. is, angeloiis : Lat., Rheims, Ital., 
and E. V., messengers. 

In John 17: 14 the Gr. is: I have given to them the logos^ 
word, of, or, from, thee, and the world hath hated them, as, or, be- 
cause, not they are of the world, just as I not am of the world. 
And in v. 18, the Gr. is: Just as me apesteilas^ [from apostello^ 
thou hast apostled, — sent — into the world, even so apesteila^ I have 



404 



THEOLOGY OF THE BIBLE. 



apostled, — sent — them into the world. [The Gr. angelos and the Gr. 
apostolos, as we have seen, mean the same, namely, one sent, — a 
messenger.] 

In 2 Thes. 1 : 7 the Gr. is : And to you the thlibome^iois, op- 
pressed, tormented, afflicted, aiiesin^ a letting loose, release, with 
us, on, or, at, the unveiling of the Lord Jesus from ouranou with an- 
gelon, messengers of power, or, efficacy, of him : [i. e., who were 
apostled, — sent — by him on earth.] 

In James 2 : 25 the Gr. is: the angelous : Lat., Bheims, Ital., 
and E. Y., messengers. In John 1 : 5 the Gr. is : the ej?' angelia, 
angeling, — messengering : Lat., the annunciation : Rheims, the de- 
claration ; Ital., and E. Y., the message. And in Rev. 2 : 1, 8, 12, 
18 ; 3 : 1, T, 14, the Gr. word is angelos: the Lat., cingelus : the 
Ital., angelo : the Rheims, and E. Y., angel : the ministers of the 
seven churches being called angeloi^ angels — messengers. 

The Lat. most often gives angeliis^ and the Ital., angelo, and the 
Douay, Rheims, and E. Y, angel, where the Heb., mlaJc, — Gr., an- 
gelos, — is said to be of, or sent by, Jehovah, but they sometimes 
give messenger in such places; and they most often give, mes- 
senger, for mlak, — Gi\, angelos — in other places ; but mlak, — an- 
gelos — of, or sent by, Jehovah, does not mean, sent from what Or- 
thodoxy would have us understand by heaven. Moses was an an- 
gelos, — messenger, — one sent — ^by Jehovah ; Exod. 4 : 28, E. Y., 
And Moses told Aaron all the words of the Lord (Heb., of Jeho- 
vah) who had sent him; and N'umb. 20 : 16, Heb. ... to Jeho- 
vah, and he sent (a) mlal<,, — u, that, brought us, or, and he (the 
angelos) brought us, out from Egypt: Gr., (an) angelos: Lat., (an) 
angelits, who hath brought us out of Egypt : Douay, an angel, who 
hath brought us out of Egypt : Ital., the angelo, and us he (the 
angelo) hath brought forth from the country of Egypt : E. Y., . . . 
and sent an angel, and hath brought us forth out of Egypt. [Mo- 
ses was that mlak, — angelos, — angel, — messenger, — the one sent.] 
And read in E. Y. Exod. 23 : 20, 21, 22, 23 : In v. 20, and 23, the 
Heb. word is mlah : the Gr., angelos : the Lat., angelus : the Ital, 
angelo : the Douay, and E. Y, Angel. Moses was that angelos, — 
messenger. 

The prophets were mlaJcim, — Gr., angeloi, — angels, — messen- 
gers, of, i. e., sent by, Jehovah : Ges., citing Haggai 1 : 13 ; u, then, 
spake Haggai, mJaJc of Jehovah: Gr., angelos of Jciirios : Here the 
Lat., the Douay, the Ital., and E.Y., give messeiiger for the Gr., an- 
gelos: And in Mai. 3 : 1, cited by Ges., the Heb. is. Behold, I will 



THEOLOGY OF THE BIBLE. 



405 



send (a) mldk of me, . . . even, (the) mlak of that covenant which 
you delight in : the Gr., here has angelon and migelos^ for mlak 
and mlaJc : The Lat. has, first, angelum, and then, angehis : the 
Douay has the angel in both places : the Ital. has, first, my angelo, 
and then, the angelo : The E. V. has, first, my messenger, and then, 
the messenger. [These were two of the so-called minor prophets.] 
And a priest is called mldk Jehovah: Mai. 2: 7, cited by 
Ges, ; Where the Heb. is : For lips of priest shall [for should, the 
Heb. has no subjunctive mood,] observe knowledge, yea, or, and, 
law they shall [for, should] seek for from mouth of him ; for (a) 
mlak of Jehovah of armies he : The Gr. here has angelos^ — angel — 
messenger — for mlak : the Lat. has angelus : Douay, for he is the 
angel of the Lord of hosts : Ital., for he (is) the angelo of the Lord 
of armies : E. V., for he (is) t\iQ messenger oi the Lord of hosts. And 
Eccles. 5:6; E. Y., angel ; margin, by Ed., priest, — divine messen- 
ger. In Isai. 42 : 19 the Heb. has mlak of me : Gr., the rulers of 
them : Lat., and Douay, to whom I have sent my messengers : Ital., 
as the messenger (that) I have sent : E. Y., as my messenger (that) 
I sent. 

1 Kings 13:1; Heb., And behold (a) man of God came from 
Judah by word of Jehovah unto bit al^ house of God. [Here is a 
mlak^ — Gr., angelos — from Jehovah. Jehu was a mlak, — Gr., an- 
gelos, see E. Y., 1 Kings 16 : 1, 12. Elijah was a mlak, — Gr., an- 
gelos: see E. Y., 2 Kings 9 : 36.] 

In 2 Chron. 36 : 15 the Heb. is : And sent Jehovah God of fa- 
thers of them to them by hand of mlakl of him : Gr., sending the 
angelous, — angels — messengers — of him : Lat., Douay, Ital, and 
E. Y., by his messengers. 2 Chron. 36: 16; Heb., u, — but, they 
were, or, became, mocking at (the) mlaki of God, u, yea, or, and, 
contemning (the) words of them, u, yea, because of mockings at 
(the) prophets of him, until rose (the) hot of Jehovah against (the) 
people of him : the Gr. has the angelous for mlaki in this verse : 
The Lat., Douay, Ital., and E. Y., have, the messengers. 

In Ps. V8 : 4, the Heb. word is msphrim, recounting, or, cele- 
brating : Gr., ap* angellontes, angeling — messengering : Lat., re- 
counting: Douay, declaring: Ital., we will relate: E. Y., shewing. 

1 Kings 19 : 2, 5, 7 ; the Heb. word is mlak in each ; in v. 2, 
sent mlak : The Gr. in verse 2 is, simply, apesteilen, — apostled, — 
sent — to Elijah : in v. 5, the Gr. is, and some one touched him : and 
in V. 7, ho, that, angelos : In v. 2, the Lat. and the Douay have, 
messenger: in v. 5 and 7, an angel of the Lord, and the angel of 



406 



THEOLOGY OF THE BIBLE. 



the Lord : The Ital. in v. 2, has, a messenger : and in v. 5, an angel 
him touched; and in v. V, the angel: E. Y., the same. 

The pillar of cloud was angelos — a messenger, — of God ; Exod. 
14 : 19 ; N'umb. 10 : 34 ; the E. V. puts and between the clauses of 
Exod. 14 : 19 ; the Heb. is even : the Gr., indeed. 

And John was an angelos — a messenger, from God ; John 1:6; 
Mat. 11 : 10 ; Gr., I send the angelon of me : Lat., my angelum : 
Rheims, my angel : Ital., my angelo : E. V., my messenger. And 
in Mark 1 : 2, the Gr. word is angelon : the Lat., angelum : the 
Rheims, angel: the Ital., angelo: the E. V., messenger. And in 
Luke 7 : 24 and 27, the Gr. word is angelos: In v. 24 the Lat. is, 
messengers : and in v. 27 is, my angelum : In v. 24 the Rheims is, 
messengers: and in v. 27 my angel : The Ital. in v. 24 has, messen- 
gers: and in v. 27 my messenger: E. V., the same. 

In Luke 9 : 52 the Gr. word is angelous : Lat., Rheims, Ital., 
and E. Y., messengers. 

And Jesus, who was of Nazareth, was angelos — a messenger — 
a sent — of, — by — God ; Mai. 3 : 1, before given; the '' mlah of the 
covenant' was Jesus, who was to be sent. Mat. 10 : 40 ; John 3 : 
34; 7 : 29, and 33 : In this last verse the Gr. is : as yet, or, still, (a) 
little time with you e^m^, — I exist, ha% and, hupago^ I am brought 
under, or, carried down, pros^ towards, or, for, ton^ that, having 
sent me : the Lat. word used here for hupago is 'Gado^ I march, 
move, wade, [the only definitions given] : Ital., I come : Rheims, 
and E. Y., I go. Neither Donnegan, nor Schrevelius, nor the Hed. 
Lex., gives go for hupago : and Schrevelius, after giving ior Jiupa- 
go, suhjieio — to put under, lay under, suhdo — to put under, lay 
down, subduco — to take away, [we have seen in the Old Testament 
what talce aw-ay, in such connection, means,] gives morior — to die, 
oheo mortem^ to go to death, citing Mat. 26 : 24, and Mark 14 : 21 ; 
in each of which the Gr. is hupagei: [from hupago: it is com- 
pounded from hujJO^ under, and ago, to bring, carry :] In each of 
these two verses the Lat. uses its same verb vado : In each of them, 
the Douay, Ital., and E. Y., have goeth. In Luke 12: 21, the Gr. 
is eis, also defined, as i^pros, towards, for: the Rheims and E. Y. 
there have, towards. 

As to Jesus being angelos, a messenger, see also, John 6 : 29 ; 13 : 
20 ; 17 : 8, 18, 23, 25 ; Acts 20 : 25 ; Luke 24 : 19. In Luke 7 : 26 
the Gr. is : propheten, a prophet ? Yes, I say to you, and perissoteron 
prophetou, a more excellent of prophet : [We have seen that the 
prophets are Q^W^di angeli : and Jesus is said to have been the 



THEOLOGY OF THE BIBLE. 



40T 



greatest of the prophets, a greater than Moses :] The Lat., Rheims, 
and Ital. have, more than a prophet : [not the Greek :] the E. V. 
has, much more than a prophet. And Milton cites Luke 1 : 68, 69, 
to shew that Jesus was a messenger. John, in 3 : 31, says: Gr., 
Ho^ who, from above being come, . . . ho^ who, eJc, from, or, out of, 
toil ouranou, the heaven — the heavens — being come. [This is taken 
from the Heb. phrase, from the heavens^^ used for, excellent, — pre- 
eminent.] Milton, p. Ill, vol. 1, citing 1 John 4:9,' God sent his 
only begotten Son,' says : "he enjoys the title of only begotten by 
way of superiority, as distinguished from many others who are said 
to have been born of God [equivalent to, sons of God] ; citing for 
this, John 1:13; 1 John 3:9; James 1 : 18 ; 1 John 5:1; Peter 
1 : 3. Milton cites from the E. V. The Gr. in 1 John 4 : 9 is, . . . 
sent ' that^ or, the, son of him that^ or, the, monogene, only born, 
only produced, into this, or, the, world, in order that zesomen, we 
may live again, dia^ through, him : In answer to Heb. 1:8,' unto 
the Son (or, ' of the Son' says Milton) he saith, thy throne, O God, 
is for ever and ever ; ' Milton says : " But in the next verse it fol- 
lows, ' thou hast loved righteousness,' &c. ; ' therefore God, even 
thy God, hath anointed thee with the oil of gladness above thy fel- 
lows,' where almost every word indicates the sense in which Christ 
is called God ; and the words of Jehovah put into the mouth of 
the bridal virgins, Ps. 45, might have been more properly quoted 
for any other purpose than to prove that the Son is co-equal with 
the Father, since they are originally applied to Solomon, to whom, 
as properly as to Christ, the title of God might have been given 
on account of his kingly power, conformably to the language of 
Scripture." The Gr. of Heb. 1 : 8, after giving. But pros, as to, — 
in respect to — the Son, gives the words of this v. and v. 9 as a quo- 
tation : they are the very same Gr. words given in Ps. 45 : 7, 8 in 
the Gr. (6, 7 in E. Y.), except that in v. 7, in Ps., ton is not used 
before aiona nor tou before aionos, as in v. 8 of Heb. 1 : eis ton 
aiona tou aionos is, to the time of time. By fellows, in Heb. 1 : 9, 
means, his fellow prophets, also called angdi. In Heb. 1 : 1, the 
Gr. word is prophetes, from pro, for, and phemi, to speak : pro is 
sometimes, before, making, to forespeak ; and no one could fore- 
speak, i. e., prophesy, but with a pneuma, breath — spirit — from 
God, — a holy spirit, — holy ghost, by a divine afflatus, breath, i. e., 
by divine influence. In v. 4, 5, 6, the Gr. word is angelos, meaning 
the same as its word pr ophites in v. 1. In v. 7, the Gr. is : And 
indeed as to the angelous [as to angelous without our article] he 



408 



THEOLOGY OF THE BIBLE. 



saith : Who making the angelous [angelous, without our article] 
angels, — messengers — of him pneumata, breaths, for, winds : The 
Gr. gives these words as a quotation : they are the very same Gr. 
words used in Ps. 104 : 4 ; and are quoted from the Greek of that 
verse: these two verses have been given before. 

As to the Heb. phrase, from, or, out of, the heavens, (used also 
in the Gr.,) to express excellence, — pre-eminence, — Jesus uses it in 
respect to himself; John 6 ; 38 ; 'For I have descended ek ton our- 
anou^ out of, or, from, the heaven.' Often given thus in the singu- 
lar in the Gr. of the Old Testament, where the Heb. always has 
heavens. And in other places Jesus uses the same or like language. 
And he is called that, or the [emphatic] Son of God, (as holy men 
are called in Scripture sons of God, and said to be born of God,) 
i. e., the pre-eminent Son of God. Other expressions shewing the 
pre-eminence of the Christ as the (emphatic) Son of God, are found, 
Phillipp. 2:9; Gr., Wherefore, also God him huperupsose, hath 
elevated above, exalted exceedingly, Jcai, yea, or, and echajri^ato, 
hath conferred, bestowed as a gift or reward, upon him, a name to, 
which, above every name. Colos. 3:1; Gr., . . . ta, those (things) 
and, in a higher region, or, above, seek, where the Christ is at right 
hand of God sitting, or, seated. Heb. 1:3; Gr., ekathisen, is con- 
stituted, appointed, seated, on right hand of {the, not to be given) 
megalosunes, grandeur, magnificence, majesty, in sublimes, or, lof- 
ties. Heb. 2:9; Gr., But briefly, — ^for a short time — beyond an- 
gelous, messengers, degraded we see Jesus dia, through, by reason 
of, the suffering tou thanatou, of that death, [the ignominious death 
of the cross,] in, or, with, glory and honour crowned, or, rewarded, 
that chariti, [dative of charts, without any preposition before it,] 
by, or, for, a gift, or, reward, of God, in behalf of every he might 
taste, — experience — death. Heb. 8:1; Gr., ... a such we have 
highpriest, hos, who, ekathisen, [the same word used in Heb. 1 : 3,] 
is constituted, appointed, seated, on right hand of the thronos, chair 
of state, throne, of grandeur, magnificence, or, majesty, en, on, or, 
in, tois ouranois, the heavens. Heb. 9 : 24 ; Gr., For not into hand- 
made holies is entered ho, that, or, the, Christ, antitypes of the 
true, but into auton ton our anon, the same the heaven, or, the hea- 
ven itself, now to have been manifested to the face of God in behalf 
of us. 1 Pet. 3 : 22 ; Gr., Sos, who, is on right hand of God, passed 
into ouranon, being arranged under, rendered subordinate, to him 
angelon — messengers — and means, or, offices, and influences. In 
Mark 14: 62, the Gr. is : and ye shall behold the son of the man 



THEOLOGY OF THE BIBLE. 



409 



seated, or, sitting, on the right hand of {the not to be rendered) po- 
tency, power, or, influence, and being come with the clouds tou 
ouranoii of the heaven. All the foregoing, and other like expres- 
sions, are figurative, meaning, that the Christ, by his teachings and 
holy life, was the pre-eminent angel — messenger — of the evangeU- 
on^ good angeling, glad tidings. Gospel ; and thus of the power 
of God : the Gospel is said to be the power of God unto salvation ; 
i. e., belief in the Gospel, — the good news of a Christ come. The 
expression ' at the right hand of the throne' of God, is taken, no 
doubt, from 1 Kings 2:19, where it is said of Solomon, that he sat 
down on his throne, and caused a seat to be set for Bathsheba, and 
she sat on his right hand. This seat was assigned her as the place 
of honour. And, under imin^ Ges. says : " Those on whom special 
honour is conferred are said to sit on the right hand of a king ; " 
citing 1 Kings 2:19; Ps. 45 : 9 ; 110 : 1. 

As to the Gr. word coigelos, I give, further, Jude v. 6 ; Gr., te^ 
as, or, and, angelous — messengers — tons, those, not giving atten- 
tion to, observing, or, spying, the of themselves [i. e., their own] 
object, or, office, but deserting their own habitation, — house, [i. e., 
their own people] eis, to, for, krisin, a decision, final issue, crisis, of 
a gr-eat day [i. e., a day when it should appear by actual trial whe- 
ther the land they were sent to spy could be taken or not] in des- 
7710 is, bonds, perpetual with, or, under, darkness, or, obscurity, tete- 
reha, he guarded (as prisoners, says Donnegan). In Gen. 40 : 3, we 
have the Gr. word desmoterion, defined, bonds ; fetters, a prison, 
[i. e., a place where desmoi, bonds, fetters, are imposed.] In Num- 
bers ch. 13, we are told, that Jehovah commanded Moses to send a 
man from each tribe, twelve in all, to search the land of Canaan ; 
and, V. 17, Moses sent them to spy out the land. Ten of these an- 
geli — messengers, — all but Caleb and Joshua, reported that the 
land could not be taken ; that the people were strong, and their 
cities walled and great ; and that they saw there the giants, the 
sons of Anak. Jude says these were put in perpetual bonds, &c. 
As to what became of them afterwards, it is said, Numb. 14 : 37, 
Heb., they died of a plague before Jehovah. Read E. V. of verses 
Jude 5 and 7. Is it likely that in a verse between two such verses 
Jude would make a diversion to the angels of Orthodoxy in the 
Orthodox heaven ? There is a passage somewhat similar in 2 Pet. 
2:4; Gr., If indeed God angelon — messengers — failing in duty ex- 
cused not, but seirais, in, or, with, cords of darkness, or, obscurity, 
to^arosas, having hurled into tartarus, or, an abyss, handed over 



410 



THEOLOGY OF THE BIBLE. 



them eis, to, or, for, krisin, a decision, final issue, crisis, tetereme- 
nous [participle of the same verb from which is tetereJca in Jude v. 
6,] guarded (as prisoners). It is from these two verses, one in 
Jude and the other in 2 Peter, that Orthodoxy gets its fallen an- 
gels, who, it says, made war in its heaven. But Orthodoxy, instead 
of their being chained up, says that they, with Orthodoxy's Satan 
— Devil — are at large, prowling over the earth to get Orthodox 
souls, and take them to the Orthodox hell. I do not suppose that 
the reader of the preceding pages can be misled by these verses : 
yet I should not omit to say, that the canonicity of the Epistle of 
Jude, and of the 2d Epistle of Peter is not well established: and 
the Rev. John Macnaught, in his work on Inspiration, p. Ill, says: 
"Down to the days of Eusebius, A.D. 320, and indeed much later, 
the gravest doubts were entertained as to the canonicity of the 
Epistle to the Hebrews, the Epistle of James, the second Epistle of 
Peter, the second and third Epistles of John, the Epistle of Jude, 
and the Revelation of John. So much, and far more, of confusion 
and uncertainty hangs over the history of the New Testament no 
less than the Old." 

I give here an extract from Prof. Draper's work before men- 
tioned : He says, p. 506, " From these remarks must be excepted 
tlie writings of Milton, which are no where stained by such a blem- 
ish. And yet posterity will perhaps with truth assert that Para- 
dise Lost has wrought more intellectual evil than even its base con- 
temporaries, since it has familiarized educated minds with images 
which, though in one sense sublime, in another are most unworthy, 
and has taught the public a dreadful materialization of the great 
and invisible God. A Manichean composition in reality, it was 
mistaken for a Christian poem." Manes, or, Manichaeus, was the 
founder of one of the many sects mentioned by Mosheim. He held, 
among other things, says that writer, (I quote from an epitome of 
Mosheim's Ecclesiastical History, published in Philadelphia, in 
1812,) that there are two principles from which all things proceed, 
the one called light, the other darkness. That he who presides 
over the light is called God ; and he that rules the land of dark- 
ness bears the title of Hyle, or, Demon. That a war was waged be- 
tween the Prince of darkness and the Ruler of light. That in the 
first conflict the Ruler of the light had not the highest success ; for 
the generals of the Prince of darkness seized upon a considerable 
portion of the celestial elements, and of the light itself, and mingled 
them in the mass of corrupt matter. That the second general of 



THEOLOGY OF THE BIBLE. 



411 



the Ruler of light, whose name was the Living Spirit^ made war 
with more success against the Prince of darkness, but could not 
entirely disengage the pure particles of the celestial matter from 
the corrupt mass through which they had been dispersed. That 
the Prince of darkness, after his defeat, produced the first parents 
of the human race. For more of Manichaeism I must refer to Mo- 
sheim. 

The reader has observed the Gr. word tartar osas [participle of 
tartaroo] in 2 Pet. 2:4. In order to shew what the Gr. noun tar- 
taros means in the Bible, (the reader knows what Tartarus means in 
the mythology of Pagan Greece,) I give a few verses including two 
in which this word is found. 

Job 40 : 15 ; Heb., Behold now hemut^ the great beast (Ges. 
says, the hippopotamus, not the elephant as thought by Drusius 
and others) which, &c. : v. 16 ; Lo now might of him in loins of 
him, and power of him in shriri, firm parts of belly, of him (i. e., 
says Ges., the nerves, ligaments, muscles, citing this verse.) : v. 17 ; 
He bends tail of him like (a) cedar, (the) nerves, or, tendons, of 
testicles of him are woven together. The Gr. of v. 19 is : This is 
first of model of Jcurios^ made to be struck upon by the angelon^ — 
(see E. y., V. 19,) angels — messengers — of him [i. e., by them who 
are sent to take or kill him] : v. 20, Gr., Coming but upon moun- 
tain, or, elevation, precipitous, he maketh joy to four-footed in to 
tartard^ in the tartarus, — the abyss, — the lower parts [i. e., in the 
plain below] : the Ital. of this verse is, For the mountains to him 
produce the pasture, all the beasts of the plain there jest : Douay, 
To him the mountains bring forth grass : there all the beasts of the 
field shall play : E. V., Surely the mountains bring him forth food, 
where all the beasts of the field shall play. The next verse where 
the Gr. word tartar os occurs is Job 41 : 23 ; the Heb. is, 41 : 23 ; 
He causeth to boil up like a pot (the) depths^ the sea he setteth as 
a pot of ointment (i. e., for boiling it in, as said between brackets 
in Ges., under mrqjie^ where this v. is cited) : the Gr. is, v. 23 : In- 
deed the tartaron^ tartarus — depth — of the abyss as made prisoner 
of war, he counteth the abyss as a place for walking about : the 
Lat., and Douay, are v. 22 ; Douay, He shall make the deep sea to 
boil like a pot, and shall make it as when ointments boil : the Ital. 
is, V. 31, He causeth to boil the deep sea like a pot ; he renders the 
sea like to a composition of ointment : the E. V. is v. 81. These 
are all the places where the Gr. noun tartaros is found ; and 2 Pet. 
2 : 4 is the only place where the Gr. verb tartaroo is found. The 



412 



THEOLOGY OF THE BIBLE. 



Greek word angelos occurs again in Job 40 : 6, where the Gr. is : 
Send but angelous, angels — messengers — in anger, every indeed 
overbearing reduce to submission : It is v. 11 in E. V., Cast abroad 
the rage of thy wrath : and behold every one (that is) proud, and 
abase him. In Ezek. 30 : 9, the Heb. is, mlakim [of Jehovah:] the 
Gr., angeloi : Lat., Douay, Ital., and E. V., messengers. 

We now return to the E. V. word Spirit ; but shall give it lit- 
tle more space. The reader of the preceding pages is in no danger 
of being misled by it. 

In Exod. 22 : 18, we have, Heb. mTcshphe, (a) practising sorcery 
— incantation, thon shalt not suffer to live : Gr., they who operate 
by the force of magical charms : Douay, wizards : Ital., the [domia, 
woman) enchanting: E. V., a witch. 

Lev. 19 : 31 ; Heb., . . . those aM, [plural of aub,'] necromancers, 
(" correctly rendered, says Ges. under aub, by the Septuagint e«- 
gastrimut/ioi, ventriloquists ; [i. e., belly breaths, — talkers from the 
lower belly ;] because ventriloquists among the ancients commonly 
abused this art of inward speaking for magical purposes,") and 
those idoni^n, spirits [i. e., breaths] of divination, wizards: the Gr. 
here has engastrimuthous^ [literally, in belly speakers,] ventrilo- 
quists, and enchanters, — those who cure by magical incantations : 
the Douay has, wizards and soothsayers : Ital., spiriti of Python, 
and conjurers : E. V., familiar spirits, and wizards. [Necromancy 
is from the two Greek words nekros and manteia, and is defined by 
Webster, " The art of revealing future events by means of a pre- 
tended communication with the dead ; enchantment ; conjuration."] 

Judges 9:23; Heb., And sent God ru-ach roe, a breath bad : 
Gr., pneuma poneron : Lat., spiritum pessimum, a breath very bad ; 
Ital., a spirito maligno, a breath hurtful : (for maligno as a noun 
Graglia gives, the devil :) Douay, a very evil spirit : E. V., Then 
God sent an evil spirit between Abimelech and the men of She- 
chem; (margin, " i. e., a spirit of dissension. It was sent by God, 
inasmuch as it was occasioned without blame on his part, by the 
dealings of his providence." — Ed.) [A spirit of dissension is, a 
breath of dissension.] 

1 Sam. 28: 8 ; Heb., And sought for himself Saul and put on 
garments other, and went he and two men with him, and they came 
to that woman of [for, by] night, and he said, divine now I, for, or, 
to, me by aiib and cause to be brought up for, or, to, me whom I 
shall say to thee : the Gr. is, manteumi, divine, — inquire into futu- 
rity — now for, or, to, me en, through, by means of, the engastrimu- 



THEOLOGY OF THE BIBLE. 



413 



tho^ ventriloquist, and lead upwards, or, briag up, for, or, to, me 
whomsoever I may say to thee : In v. 9 the Heb. has the same 
words — those abut and those idoni : v. 10; Heb., And sware Saul 
to her by Jehovah saying, liveth Jehovah if happen to thee calami- 
ty on account of discourse, speech, or, word, this: v. 11 ; Heb., 
And said that woman, whom shall I bring up for, or, to, thee ; and 
he said, Samuel bring up for, or, to, me: v. 12 ; Heb., And tra^ 
[from me,] looked at, viewed, beheld (with a purpose, says Ges.) 
that woman Samuel, [she pretended to see him,] and exclaimed, — 
cried out — in, or, with, voice great, and spake that woman to 
Samuel, saying, Ime, for what [why] hast thou deceived me, and, 
or, indeed, or, for, thou Saul : [If the ventriloquist pretended not to 
have known Saul before this, it was of course a pretence ; for in 1 
Sam. 9: 2 we are told, E. Y., 'from his shoulders and upward (he 
was) higher than any of the people :'] v. 13 ; Heb., And said to her 
this king, fear not, but what beheldest thou ; and said that woman 
to Saul, a god beheld I coming up from, or, out of, this arts — 
ground: v. 14; Heb., And he said to her, what (the) form of him; 
and she said to him, (a) man old coming up, and he wrapped in an 
upper garment ; [this shews that Saul had seen nothing ;] and un- 
derstood Saul that Samuel he, and he bowed down face to arts — 
ground, and prostrated himself: see Ges. under qdd : [of course he 
could see nothing ; and the witch ventriloquist had it all her own 
way in the supposed conversation that followed : she had the voice 
of ventriloquism (which she could make appear to come from the 
ground) for Samuel, which Saul supposed to be Samuel's voice. The 
word inv. 13 is aleim^ in the plural: it is always in the plural in 
the Heb., but is always rendered God : and Saul's question in v. 14 
shews that the singular is meant here. After explaining this witch 
of Endor affair in one of my public readings, a professional brother 
who was present, an accomplished scholar, and a communing mem- 
ber of the church, asked me to walk with him to his house, saying, 
he would look at J erome's version in Latin. I did so, and on look- 
ing at Jerome he found the word used by him was intellexit^ — he 
understood. He then said I had taken a stumbling-block out of 
his way : that he had got along with this matter by supposing it 
might have been a sj)ecial interposition of God. He asked me if I 
had ever seen or heard of the explanation I had given. I had not. 
He asked me what induced me to look at the Heb. of the verses. I 
told him, as was the case, by the disagreeing ways in which Ortho- 
dox marginal note makers to the Bible I use attempt accounts of it. 



414 



THEOLOGY OF THE BIBLE. 



Of course the witch's exclamation, when she pretended to see an old 
man coming up, was a part of her jugglery. In v. 14 the E. V. has 
the ambiguous ovdi 2yerceived : I dare say some readers understand 
by this, saw. One of the marginal notes is by the Rev. John Brown, 
the other by the Editors of Brown's edition of the Bible, with notes 
by the Editors. Brown assumes it to be true that the witch actu- 
ally saw somebody or something coming up. To the E. Y. words 
in V. 12, 'And when the woman saw Samuel,' he says in his margi- 
nal note : " a devil in his likeness. Satan hath no power over the 
souls of the glorified saints. God would never give him any, to 
countenance consulting of devils. Samuel's soul had not to come 
out of the earth." " The woman's having a familiar spirit, and her 
exposing herself to danger, manifest it to have been no mere jug- 
gle." The witch's pretended alarm is thus gravely given as proof 
that it was no juggle ; and that she saw a devil, one of Orthodoxy's 
devils. The Editors, in their marginal note, say : " that the ap- 
pearance of the departed saint could not have been effected by the 
powei's of the evil spirit or his minister, and that if real it must 
have taken place in consequence of the especial interposition of God. 
That the sorceress was unprepared for his actual appearance, and 
had intended at fiirst only to practise on the king some such jug- 
gling trick as she was in the habit of employing to frighten the ig- 
norant rustics, is obvious from the shriek of terror which his pres- 
ence extorted from her." Thus these Editors say, that if the ap- 
pearance was real, the witch saw Samuel ; and they then, as does 
Brown, say, that the witch's exclamation called by them ' shriek of 
terror,' shews that she saw more than she was prepared for. Who 
but men blinded by a theory could from such an exclamation from a 
cunning ventriloquist necromancer, (pretending to communication 
with the dead, and having the powei- to support her pretension by 
making her ventriloquist voice appear to come from under the 
ground,) and under such circumstances, argue, and actually draw 
the preposterous conclusion, that she actually saw a devil, as Brovv^n 
has it, or Samuel, as our Editors have it, saving their 'if real.' But 
Saul wanted to see into futurity as to himself; and it was the pro- 
vince of these pretended talkers with the dead, to get something 
from dead persons about futurity. The witch of course knew his 
object : and so by her ventriloquist voice she makes Samuel say to 
Saul, v. 19 ; Heb., . . . 'and to-morrow thou and sons of thee with 
me:' To this our Editors say: this " seems properly to denote not 
so mucli, thou shalt be with me in paradise, as, thou shalt be as I 



THEOLOGY OF THE BIBLE. 



415 



am now in hades — the region of the dead." — Ed. As to our Edi- 
tors' notion ' the especial interposition of God,' I refer the reader to 
Exod. 22 : 18, before given ; and to 1 Sam. 28 : 6 ; Heb., And asked 
Saul at Jehovah and not answered him Jehovah; and to 1 Chron. 
10 : 13 ; Heb., And did Saul on account of the perfidy of him which 
he did treacherously to Jehovah over and above (the) word of Je- 
hovah, which he kept not, but even to shaul, ask, at auh to inquire 
of her. In the light of these verses how idle is the conceit of our 
Editors of an ' especial interposition of God.' Whence does the 
E. V. get its phrase ' familiar spirit,' adopted by Brown also ? 
Neither the Lat., nor the Douay, nor the Ital., has such a phrase. 
Had they any knowledge of what the Gr. word was, or the Heb. 
word ? If they had, their use of the phrase ' familiar spirit' is a 
deception. Where was the scene of this necromancy of the witch ? 
Samuel was buried in Ramah. Did they go to his grave ? From 
what other place could he be brought to the witch's sight ? Did 
they not find her in her own house, and was not the scene there ? 

I give here a verse where the E. V. uses the word spirit ; Ps. 
104: 30; the Heb. word is 7'u-ach; the Gr.,p?iewma/ the Lat., 
sphHtus ; the Douay, spirit ; the Ital., spifito ; E. Y., Thou send- 
est forth thy spirit^ they are created ; the Psalter version is. When 
thoulettest thy breath go forth, they shall be made. 

We have seen, that for the Heb. word ru-ach^ breath, in the Old 
Testament, the Gr. word is generally pneuma^ now and then pnoe / 
and the Lat. word is, generally, spiritus, and the Ital., generally, 
spirito ; and the Douay, and E. Y., generally, spirit : but we have 
seen breath frequently given in the Old Testament for these Heb. 
and Gr. words, and for the Lat. spiritus, Ital. spirito. I now state 
the remarkable fact, that the Hheims of the New Testament avoids 
even once giving hreath for the Gr. pneuma, Lat., spiritus, Ital., 
spirito, in the New Testament ; but always gives spirit ; and the 
E. Y. of the New Testament follows the Rheims in this respect, 
not once giving breath for these words, but always spirit. In 
James 2 : 26, where the E. Y. is : For as the body without the spi- 
rit is dead : for spirit here, the margin gives, or, breath. In Acts 
17 : 25, the Gr. i.^ pnoe ; the Lat., inS2?iratio, inspiration — inbreath- 
ing ; Ital., the Jiato, breath ; the Rheims, and E. Y., breath. The Gr. 
pnoe and pneuma, as we have seen, mean the same, namely, breath. 

In further examining the E. Y. word spmt in the New Testa- 
ment, I shall carry it and the Rheims and E. Y. word ghost along- 
together. 



416 



THEOLOGY OF THE BIBLE. 



We have seen already that the word ghost, as well as the Dou- 
ay, Rheims, and E. Y. words, soul, spirit, means hreath, I give 
passages from the ISTew Testament to shew the meaning of ghost. 

Mat. 27 : 50 ; Gr., he let go the pneuma — breath : Lat., he let 
go spiritum^ — the breath: liiil.^ rende lo spirito — rendered the 
breath ; Graglia, under spirito^ gives, " rende lo spirito^ to die." 
Rheims, yielded up the ghost : E. Y., the same. 

Mark 15 : 37 ; Gr., exepneuse^ [from e/j, wholly out, and pneo^ 
to breathe,] he breathed wholly out : Lat., exspiravit — he wholly 
out spired — breathed: we say exspired — expired: ItaL, rende lo 
spirito : Rheims, gave up the ghost : E. Y., the same. 

Mark 15 : 39 ; Gr., exepneusen : Lat., exspiravit : Ital., reyide lo 
spirito : Rheims, had given up the ghost : E. Y., gave up the 
ghost. 

Luke 23 : 46 ; Gr., . . . into hands of thee parathesomai, I con- 
fide, commit the care of, lay by, put in reserve, the pneuma, breath, 
of me, and these saying exepneusen: Lat., into thy hands com- 
mendo, I commit, put in trust, my spiritus. And these saying, ex- 
spiravit : Ital., I rimetto, intrust, replace, my spirito in thy hands, 
and this being said, rende lo spirito : Rheims, into thy hands I com- 
mend my spirit. And saying this, he have up the ghost : E. Y., 
the same. 

John 19: 30; Gr. paredoke to pneuma, he resigned, or, surren- 
dered, the breath : Lat., tradidit spiritum, he yielded, or, delivered 
up, the breath: Ital., rende lo spirito: Rheims, he gave up the 
ghost : E. Y., the same. 

Acts 5:5; Gr., exepsuxe^ [from ek^ wholly out, and psuclio, to 
breathe,] wholly out breathed: J^Sit., exspiravit : Ital., spird, [from 
the Ital. spi7'are, to breathe,] he exspired, — died : Rheims, gave up 
the ghost : E. Y., the same. 

Acts 5: 10; Gr., exepsuxen : JL^t., exspiravit: Ital., spird: 
Rheims, gave up the ghost : E. Y., yielded up the ghost. Acts 
12: 23; Gr., exepsuxen : Lat., exspiravit: Ital., mon, he died: 
Rheims, he gave up the ghost : E. Y., the same. 

The Rheims ISTew Testament has 'the Holy Ghost ' 76 times; 
and in each of those places the E. Y. has ' the Holy Ghost : ' the 
Rheims and the E. Y. give ' the Holy Ghost ' in each of those places. 
In two of those places, namely, Rom. 5: 6, and 1 Cor. 6: 19, the 
Rheims has who : thus, Rom. 5 : 5, by the Holy Ghost who is given 
to us; 1 Cor. 6 : 19, . . . your members are the temple of the Holy 
Ghost, who is in you, whom you have from God : the E. Y. has. 



THEOLOGY OF THE BIBLE. 



417 



Rom. 5 : 5, by the Holy Ghost which is given unto us ; and 1 Cor. 
6 : 19, * your body is the temple of the Holy Ghost (which is) in 
you, which ye have of God.' It is a v/onder the E. Y. did not fol- 
low the Rheims in these verses : Perhaps it was because the Ital. 
gives lohich in both verses. 

The two Gr. words in each of these 76 places are pneuma hag- 
ion^ breath holy : the two Lat. words in each are spiritus sanctm, 
breath holy: the two Ital. words in each are spirito santo, breath 
Iioly. In Mat. 1:18 the Gr. is, ek, proceeding from, (a) pneuma 
holy. In Mat. 1 : 20, the Gr. is, ek (a) pneuma holy. In Mat. 
3 : 11 ; he will baptize you m, in, or, by means of, (a) ^^Tzewmc? holy. 
In Mat. 12 : 32 ; but the blasphemy tou^ of that, [i. e., by 

way of eminence, of the pneuma holy.] In Mark 1:8; but he will 
baptize you en (a) pneuma holy. Mark 3 : 19, But whoever shall 
blaspheme eis^ to, or, at, that pneuma which holy. Mark 12 : 36 ; For 
David himself said en^ in, through, or, by means of, that pneuma 
w^hich holy. Mark 13 : 11 ; for not are you Ao^, those, speaking, 
but that pneuma which holy : [i. e., they spoke with the breath 
holy, or, of holiness, which had been given to them.] Luke 1 : 15 ; 
and of (a) pneuma holy he shall be filled yet, or, even, from, &c. 
Luke 1:17; and he shall go before him en (a) pneuma and poten- 
cy of Elias. Luke 1:35; (a) pneuma holy shall occur, or, come, 
to thee. Luke 1 : 41 ; was filled of [for, with] (a) pneum.a holy. 
Luke 1 : 67 ; w^as filled of (a) pneuma holy. Luke 2 : 25 ; and (a) 
pneuma holy was epi^ in, or, upon, him: Rheims, in him: E. V., 
upon him. Luke 2 : 26 ; And it was, — existed — to him discharg- 
ing, or, being in discharge of, public duties by means of that pneu- 
ma which holy, not to see, &c. Luke 2 : 27 ; And he went hupo^ 
by means of, under the influence of, that pneuma into the temple. 
Luke 3:16; he you will baptize en (a) pneuma holy. Luke 3 : 22 ; 
And alighted, or, came down, that pyieuma which holy in a bodily 
appearance. Luke 4:1; But Jesus of (a) pneuma holy full. Luke 
12 : 10 ; but to, or, at, of that holjptieuma blasphemy. Luke 12 : 12 ; 
For that holy pneuma [which is in us, has been given to us] will 
instruct us. John 1:19, ho, who, baptizing en (a) pneuma holy. 
John 14: 17; ^\i'dX pneuma of the truth [of truth] Ao, which, the 
world cannot take, or, receive : here the Rheims gives, whom : and 
the E. V. gives, whom. [The pneuma, breath, of truth is the same 
as pneuma holy.] John 20 : 20 ; take, or, receive, (a) pneuma 
holy. Acts 1:2; Until hes, which, day giving commission to, or, 
charging, dia, through, by means of, (a) pneuma holy, the apostles 
27 



418 



THEOLOGY OF THE BIBLE. 



whom he had chosen, anelepJithe^ he was put back, or, taken back, 
or, received again. Acts 1:5; but you shall be baptized en (a) 
pmuma holy. Acts 1:8; But you shall receive (a) potency, that, 
or, of that, holy pneuma coming upon you. Acts 1 : 16 ; hen, 
which, forespoke that pneuma which holy dia^ through, by means 
of, mouth of David. [And all the prophets forespoke through the 
same pneuma, the breath of God, i. e., by divine influence.] Acts 
2:4; And they were filled all of (a) pneuma holy. Acts 2 : 33 ; 
the epangelian, — angeling — proclamation — declaration, solemn pro- 
mise, of that pneuma which holy receiving from the Father, exechee^ 
he hath poured out abundantly, given profusely, lavished, spilled, 
this Ao, which, now you see and hear. Acts 2 : 38 ; receive the gift 
of that ho\j pneuma. Acts 4:8; Then Peter being filled of pneuma 
holy. Acts 4:31; and were filled all of pyieuma holy, and spake 
the logos, word, of God. Acts 5:3; why hath filled ho, that, Sata- 
nas [Heb. stn, adversary, i. e., sin] the kardia of thee to belie thee 
[i. e., that thou belie] to pneuma to hagion, that pneuma which 
holy. Acts 6:3; full of pneuma holy and of wisdom. Acts 6:5; 
a man full of faith and of pneuma holy. Acts 7 : 51 ; you always 
oppose ihsbt pneuma which holy. Acts '7 : 55 ; full of pneuma holy. 
Acts 8:17; they took, or, received, pneuma, breath, or, a breath, 
holy. Acts 8:18; that pneuma which holy. Acts 8 : 19; may 
take, or, receive, pneuma holy. Acts 9 : 17; be filled of pneuma 
holy. Acts 9 : 31 ; and with xh^ paraklesei, encouragement, or, con- 
solation, of that holy pneuma were filled. Acts 10 : 3 8 ; Jesus ton, 
that, or, which, from ISTazareth, as, or, just as, anointed him God 
with pneuma holy and potency. Acts 10 : 44 ; befell \h2X pneuma 
which holy, in, or, upon, all tous, those, hearing the logos — word. 
Acts 10 : 45 ; that hai, also, or, even, in, or, upon, ta, those, nations, 
or. Gentiles, the dorea, gift, of that holy pneuma was poured out 
abundantly, given profusely, lavished, or, spilled : the Kheims gives 
grace here, instead of gift: they mean the same. Acts 11: 15; 
But en, on, or, at, the to begin me to speak, befell that pneuma 
which holy in, or, upon, them just as kai, also, or, even, in, or,^ 
upon, us in origin, or, beginning. Acts 11: 12; but said to me 
thiit pneuma, [i. e., the breath holy which was in him ; as if he 
should say, conscience said to me, or, holiness said to me.] Acts 
11 : 16 ; you but shall be baptized en pneuma holy. Acts 11 : 24 ; 
For he was (a) man good, kai, and, or, yea, full of pneuma holy 
and of faith. Acts 13 : 2; they but ministering to, or, serving, the 
kurios and fasting, said that ji9weMma which holy, [i. e., that pneuma 



THEOLOGY OF THE BIBLE. 



419 



with which they had been filled.] Acts 13 : 4 ; These indeed 
therefore being sent forth, or, having gone forth, Impo^ by reason 
of, under the influence of, \h2X pneuma Avhich holy. Acts 13 : 9; 
Paul, filled ofpneuma holy. Acts 13 : 52 ; ... were filled of joy 
and of pneuma holy. Acts 15:8; giving to them that pneuma 
which holy, just as kai, also, or, even, to us. Acts 15 : 28 ; For it 
seemed to that, or, the, holy pneuma and us [i. e., to that holy 
breath which had been given to them]. Acts 16 : 6 ; ... being 
checked, or, hindered, hupo^ by reason of, or, under the influence of, 
that holy pneuma [which was in them] to speak the logos^ word, 
in Asia. [How speak the logos but by that pneuma^ breath, holy ?] 
Acts 19:2; Whether pneuma holy ye received having believed ? 
These but said to him : indeed not at all if pneuma holy be have 
we heard : Margin to E. V., " Meaning, perhaps, not to denote ab- 
solute ignorance of the existence of a Holy Ghost, but merely to 
express ignorance of the fact, that his [instead of its] miraculous 
influences had been communicated to the Christians." — Ed. The 
Rheims here gives ' a Holy Ghost : E. Y., any Holy Ghost.' Acts 
19:6; And laying on them Paul the hands, came that pneuma 
which holy in, or, upon them ; and they spoke glossais, in, or, with, 
tongues and prophesied. [How speak but with breath ?] Acts 
20 : 23 ; Except as iha,t p^ieitma which holy, by city [i. e., in every 
city] appealeth earnestly, or, witnesseth, saying hoti, that, bonds 
me, and pressures [metaphor., oppressions, tortures, afflictions, says 
Donnegan] await. [The pneuma holy, here, means, either his own 
consciousness, or conscience, or the breath, — word — of holy men.] 
Acts 20 : 28 ; en^ in, or, with respect to, Ao, which, you that pneu- 
ma which holy hath set episkopous^ overseers : (In Eccles. writers, 
bishops, says Donnegan) : the Rheims here gives, bishops. Acts 
21 : 11 ; ... Thus speaketh ih^l pneuma which holy. Acts 28 : 25 ; 
.... speaking Paul word one : Ao^^, that, beautifully that pneuma 
which holy spake dia^ through, Esaias that prophet to the fathers 
of us. Rom. 5:5; because the love of God is poured forth abun- 
dantly, given profusely, lavished, spilled, in the hearts of us dia^ 
through, by means of, pneuma holy tou^ which, being given to us : 
Rheims, loho : Ital., and E. Y., which. Rom. 9:1; Truth I speak 
en^ as regards, in respect to, Christ, I deceive not, my conscience 
being a joint witness mo^, to me, or, with me, en^ xhvough.^ pneuma 
holy. Rom. 14 : IV ; ... but justice [for, justness], peace of mind, 
and joy en^ through, by means of, pneuma holy : the Rheims gives, 
justice: the E. Y., righteousness. 1 Cor. 6: 19; Whether not 



420 



THEOLOGY OF THE BIBLE. 



know ye, hoti^ that, the soma^ body [for, living person] of you, (a) 
temple ton, of that, in yon holy pneiima is, Jioii, which, ye have 
from God, and not ye are of yourselves ? Rheims, the temple of the 
Holy Ghost, who is in you, whom je have from God ; and yon are 
not your own : Ital., which (is) in you, and which ye have from 
God: see E. Y. 1 Cor. 6 : 20 ; ... praise now God en, through, 
or, by means of, the somci, body — living person — of you, and en, 
through, by means of, that pneuma in you [i. e., thdit pnewna holy 
in you] which is of [i. e., proceeding from] God. 1 Cor. 12:3;... 
that no one en, through, by means of, pneuma of [proceeding from] 
God speaking, saith anathema, a public scandal, Jesus, and no one 
is able to say Jciirion Jesus, but en, through, by means of, pneuma 
holy. 2 Cor. 6 : 6 ; . . . e;2, through, by means of, purity, . . . en 
pneuma holy : v. 7, en, through, by means of, word of truth, en (a) 
potency of God. [Word of truth is equivalent to, pneuma^, breath, 
holy ; word of truth (God's truth is here meant) cannot be spoken 
but \>j pneuina holy.] 2 Cor. 13 : 14; and the Jcoinonia, mutual 
participation of that holj pneuma by, or, with, all you. 1 Thess. 
1 : 4, 5, 6 ; Gr., Knowing brethren beloved hupo, through, or, un- 
der, God the eJcloge, selection, or, option, of you : Lat., Knowing, 
brethren, beloved by God, your choice : Douay, Knowing, brethren 
beloved of God, your election : Ital., Knowing, brethren beloved 
of God, the your election : E. Y., Knowing, brethren beloved, 
your election of God : (Margin, " Or, beloved of God, your election," 
citing Titus 3 : 4, 5 ; which verses shew, that what is called elec- 
tion is by a renovation, renewal, of pneuma, breath, holy ; Titus 3 : 
5, is given hereafter.) Yerse 5, For the euangelion, good angeling, 
— good tidings — of [proceeding from] us [for, me, Paul] has not 
been to you en, through, word only, but kai, also, en potency, hai, 
and, or, even, en pneuma, breath, holy, and en, through, entire 
faith great : v. 6, And you imitators of us became and of hurios^ 
accepting the logos, word, in pressui-e, or, affliction, great with 
joy of [proceeding from] pneuma, breath, holy. 2 Tim. 1: 14; 
Gr., ten, that, excellent deposite, guard by means of pneuma. holy 
ton, which, dwelling in us, or, by which we are occupied : My copy 
of the Gr. gives the whole verse without a comma : the Lat. is. The 
good deposit keep safe by spyiritm holy, which lives in us : the Ital. 
is, Keep guard of the good deposit, through the Spirito Holy, which 
dwells in us : the Kheims is : Keep the good thing committed to 
thy trust by the Holy Ghost, who dwelleth in us : E. Y., That 
good thing which was committed unto thee keep by the Holy Ghost 



THEOLOGY OF THE BIBLE. 



421 



which dwelleth in us. Titus 3:5; dia, through, by means of, jf^a- 
lingenesias^ a renewal of existence, — renoyation, [literally, a new 
birth,] and a renovation, renewal, of pneuma holy. Heb. 2:4; 
God conjointly bearing testimony by tokens and signs, or, appear- 
ances contrary to the ordinary laws of nature, and by various po- 
tencies, and by partitions of pneuma holy, according to the of him- 
self will : the Lat. has, by distributions of spiritus holy : the Rheims, 
by distributions of the Holy Ghost : Ital., with distribution of the 
Spirito jSanto : E. Y., with gifts of the Holy Ghost. [We here learn 
that God distributes breath of holiness — breath holy.] Heb. 3:7; 
Wherefore, as saith that pneuma which holy. Heb. 6:4; For un- 
able, or, impossible, those once having been enlightened, namely, 
having tasted that gift which epouraniou, celestial, from the hea- 
vens, [equivalent to the word excellent in 2 Tim. 1 : 14 ; before 
given,] Jcai, even, participating in, or, partakers of, having become 
of pneuma holy, v. 6, kai, yea, having tasted good word of God, 
potencies indeed of time, or, age, about to come, &g. Heb. 9:8; 
That pneuma which holy this making evident, or, explaining. Heb. 
10 : 14, 15 ; v. 14, For, by, or, with, one offering, or, sacrifice, he 
has made perfect on to the end, or, perpetually, tous, those, render- 
ed holy ; V. 15 ; indeed witnesseth in, or, to, us that ^^neiona which 
holy. 1 Pet. 1:10; concerning hes, which, soterias^ recovery, — re- 
storation — have searched after and sought anxiously, prophets hoi., 
which, or, who, concerning tes, that, to you gift [of the breath 
holy] having prophesied : v. 1 1 ; Searching into what or what time 
manifested, or, explained, that in them pneuma.^ breath, of, or, con- 
cerning, Christ, forewitnessing those, for Christ sufferings, and 
tas^ those, after these [things] glories : v. 12 ; Hois, by whom, [i. e., 
by the prophets], it was unveiled, — disclosed, — i-evealed, that not 
to, or, for, themselves, to, or, for, us but, they messengered these 
[things] ha, which, now anengele, are augeled, — messengered — to 
you dia, through, ton, those, euangelisamenon — good angeling — 
you en, through, by means of, pneuma holy sent from ouranou, the 
heavens ; eis, unto, or, with respect to, ha, which [things] desire 
eagerly, or, love, angeloi, messengers, to stand to examine narrowly. 
Jude, V. 20 ; You but, beloved, upon that most holy of you faith 
building yourselves, en, in, or, through, p)neuma, breath, holy pray- 
ing. 

In forty-six of the places where the Rheims and the E. Y. give, 
the Holy Ghost, the Gr. particle, either as article or demonstrative 
pronoun, is not used ; but only, pneuma, breath, or a breath, if a 



422 



THEOLOGY OF THE BIBLE. 



breath be thought to express best the sense. What should be said 
of this persistent use of our article the f In the rest of the 76 places 
Avhere the Rheims and the E. V. give, the Holy Ghost, the Gr. par- 
ticle is the demonstrative pronoun, equivalent to the Heb. he em- 
phatic, — that imeuma^ breath, which holy. 

In Mat. 12 : 31 the Gr. is, . . . but the blasphemy of that jonew- 
ma^ &c., [i. e., by way of eminence, the imeitma holy]: the Lat. 
here has, of Spiritus : Rheims. the blasphemy of the Spirit : Ital., 
the blasphemy (against) the Sjnrito : E,Y., the blasphemy (against) 
the (Holy) Ghost. [Why did E. V. insert Moly f Why did it not 
say, blasphemy (against) the Ghost? 

We have in several places, in the Rheims and E. Y., the Spirit 
of God ; as in 1 Cor. 2:11; 7 : 40 ; 12:3; 2 Cor. 3:3; Ephes. 4 : 
30 ; and other places. In Rom. 15 : 19, the E. Y. is, by the power 
of the Spirit of God : the Rheims here is, in the power of the Holy 
Ghost. 

To shew what the phrase, the Spirit of God, means, we have 
only to turn to 1 Cor. 2 : 12, where the Gr. is, to pneuma tou theou^ 
that breath which of God : the Rheims here is, the Spirit that is of 
God : Ital., the Spirit o the which (is) from God : E. Y., the Spirit 
which is of God: [i. e., proceeding from God.] Here the Gr. de- 
monstrative j^ronoun to ... . ton, that .... which, is properly ren- 
dered by the Rheims, and the Ital., and so by the E. Y. The^mew- 
ma, breath, Rheims, and E. Yo, Spirit, of God, always means, pro- 
ceeding from God ; of \ as we have before seen, in such connection, 
means, proceeding from : hence it means, the breath holy, the spi- 
ritus, breath, holy : Rheims, and E. Y., the ghost — breath — ^holy. 
And 1 Cor. 6 : 19, Gr. of that \io\j p)neuma in you which ye have 
from God : Rheims, of the Holy Ghost, who is in you, whom you 
have from God : Ital., of the S2nrito Holy which (is) in you, the 
Avhich ye have from God: E. Y., of the Holy Ghost (which is), in 
you, which ye have of God. 

In 46 of the 76 places in the ISTew Testament where the Rheims 
aud the E. Y. have, the Holy Ghost, the Gr. particle is not used 
h^ioTQ pneuma. In the rest of the 76 places the Gr. particle is the 
same as in 1 Cor. 2 : 12, and 6:19, namely, that pneuma which 
from God, in the first ; and that holy pneuma which ye have from 
God, in the second. Why did not the Rheims, and the E. Y., in 
the rest of the 76 places, give the Ghost which is Holy? They give, 
the Holy Ghost, both where the Gr. particle is not used, and where 
it is used ; in which latter cases it means, that pneuma which (is) 



THEOLOGY OF THE BIBLE. 



423 



holy ; as in 1 Cor. 2:12, that pneuma which from God, and in 1 
Cor. 6 : 19 ; that holy pneuma in you which you have from God. 
And this Gr. particle Ao, he, to, in different cases and numbers, is 
usect as the demonstrative pronoun in numberless passages in the 
New Testament, and is repeatedly rendered as such by the Rheims, 
the Ital., and the E. Y. I cite but a few passages. Acts 10 : 44 ; 
Gr., upon all tons, those, hearing : Ital., upon all those that heard: 
Rheims, on all them that heard : E. V., on all them which heard. 
Acts 20 : 28 ; Gr., in ho, which: Ital., in the which: E. V., over the 
which : Rheims, wherein. Rom. 5:5; Gr., ton, which : Ital., 
which : E. Y., which : Rheims, who. 1 Cor. 2 : 12 ; 6 : 19 ; before 
given. 2 Tim. 1:14; Gr., tou, which : Ital., and E. Y., which : 
Rheims, who. 1 Pet. 1: 10; Gr., hes, which: Rheims, Ital., and 
E. Y., which. 1 Pet. 1 : 11 ; Gr., ta, those, sufferings: Rheims, 
those sufferings : Ital., and E. Y., the. 

And we often have, the spirit, alone, meaning, that [by way of 
eminence) spirit, meaning, the spirit — breath — holy, or, of holiness : 
as in Rom. 15 : 30, where the Gr. is, dia, through, that Jciirios of us 
Jesus Christ, and dia, through the love of [proceeding from] that 
pneuma, breath, [namely, breath holy] : the Rheims here is, through 
our Lord Jesus Christ, and by the Charity of the Holy Ghost : Ital. 
per, through, our Lord Jesus Christ, and per the charity of the 
Spirito : E. Y., for the Lord Jesus Christ's sake, and for the love 
of the Spirit. We thus see, that the Rheims, and E. Y., the Spirit, 
the Holy Spirit, the Holy Ghost, all mean the same thing, namely, 
that breath holy which is from God. The pneu7na holy, Rheims, 
and E. Y., Holy Ghost, is the gift of God, Acts 8 : 19, 20 ; the Gr. 
is, V. 19, may receive pneuma, breath, or, a breath, holy; v. 20, Gr. 
ten, that, gift of [proceeding from] God. In 2 Cor. 6 : 6, 7, we 
have, Gr., e7i, through, by means of, pneuma holy ; v. 7, en, logo, 
word, of truth. \Pneuma, breath, holy, and word of truth, mean 
the same.] In John 14: 17 we have, Gr., That, or, the, pneu- 
ma, breath, of the truth [of truth]. And sometimes we have, sim- 
ply, the truth of God; as in Rom. 1 : 25, Gr , ten, that, or, the, 
truth of [proceeding from] God. And sometimes we have, simply, 
that, or, the, truth. In Rom. 1 : 3, 4, we have, Gr., Concerning 
that Son of him, born of seed of David according to flesh, v. 4, 
That horisthentos, defined, or, confirmed. Son of God en, through, by 
means of, potency, Jcata, by, through, or, in, pneuma of sanctity, — 
holiness, exanastaseos neJcron — by a resurrection from among dead, 
[same as anastaseos ek neh'on], Jesus Christ that Jcurios of us : 



424 



THEOLOGY OF THE BIBLE. 



Rheims, v. 4, according to the spirit of sanctification : Ital., accord- 
ing to the Spirito of the holiness : E. \^., according to the S23irit of 
holiness. And sometimes we have, simply, holiness ; as in 1 Thes. 
3 : 13 ; Ephes. 4 : 24. All these expressions are equivalents. And 
they are equivalent to the expression so often used in the Heb., 
The word of the Lord came to such a one; as in 1 Kings 16:1; 
17: 8 ; 18 : 1 ; and many other places, which is equivalent to the 
Heb. ru-ach qdsh^ a breath of holiness, or, a breath holy, [qdsh is 
both a substantive and an adjective] was poured out, expended pro- 
fusely, upon such a one. 

In Ephes. 4 : 23, 24, we have, Gr., v. 23, Be renovated, renewed, 
made new, indeed, in the pneuma^ breath, of the noos^ thought, 
sentiment, disposition of mind, of you, v. 24, And put on that new 
man, which under God produced, or, created, through, by means 
of, justice, practice of rectitude, [justice, means justness,] and holi- 
ness of the truth [of truth] : Rheims, and holiness of truth : Ital., 
and holiness of truth : E. V., and true holiness : Margin, " Or, holi- 
ness of truth," citing John 17 : 17, where the Gr. is. Sanctify — make 
holy — them en^ through, that truth of [proceeding from] thee : that 
word which thine, truth is : Rheims, Sanctify them in truth. Thy 
word is truth : E. Y., Sanctify them through thy truth : thy word 
is truth. 

Gal. 4: 19 ; Gr., until be formed Christ in you. Gal. 6 : 15 ; 
Gr., For in Christ Jesus neither circumcision . . , but (a) new Misis^ 
creation. 

2 Thes. 2:13; Gr., . . . that elleto^ [from aireo] hath taken, won 
over, or, made manifest, you God from foundation eis, to, into, or, 
for, soterian, recovery, restoration, en^ through, sanctification of 
pneiima^ breath, and belief of truth. 1 Tim. 4 : 4, 5 ; Gr., v. 4, For 
every created thing of God good . . . : v. 5, For it is sanctified, — 
made holy — dia^ through, word of God and of prayer. [We have 
pneuma^ breath, of prayer.] Titus 3 : 5, 6 ; Gr., v. 5, not eh, on 
account of, works those m, through, justice [justness] hoii, which, 
have done we, but in, or, through, that of himself compassion he 
hath brought back safe us, dia, through, by means of, a bath or 
washing, paling enesias, an again birth, and of andkainoseos, re- 
novation, oipneuma holy : [i. e., by giving breath holy instead of 
breath of sinfulness in which we are first born :] Rheims, and reno- 
vation of the Holy Ghost : Ital., through the renewal of the Spirito 
Holy : E. v., by the washing of regeneration and renewing of the 
Holy Ghost : v. 6, Hou, which, he hath poured out upon us abund- 



THEOLOGY OF THE BIBLE. 



425 



antly dia, through, by means of, Jesus Christ, that recoverer, re- 
storer, of us. Heb. 6:4; Gr., . . . participators in, or, partakers of, 
breath holy. Heb. 12:9; Gr., . . . not much rather shall we yield 
obedience to the Father ton^ of those, pneumaton^ breaths, or, to 
the Father of breaths, not rendering the Gr. ton : [if ton be the Gr. 
article here, we have seen that it is not to be rendered before a 
noun used abstractly :] The Rheims, and E. Y., here are, the Father 
of spirits. James 1:18; Gr., Being willed, or, resolved, he begat 
us by word of truth, for the to be us [that we should be] first fruits 
some of those of himself creatures. [Word of truth, in this verse, 
is equivalent to pneiima^ breath, holy, in Titus 3:5.] 1 Pet. 1 : 1,2; 
Gr., Peter apostle of Jesus Christ, to chosen, selected, (hence excel- 
lent, says Donnegan,) newly arrived in foreign countries. [Paul 
addresses his epistles to the saints ; see his Epistle to the Colos- 
sians, and other of his epistles. Peter means the same by, chosen, 
selected. Election, in the Bible, always means those who have be- 
come saints : all the epistles are addressed to brethren in Christ :] 
V. 2, kata^ by, on, at, or, through, prescience of God Father en^ 
through, sanctification of pneuma, breath, to, or, into, obedience, 
and [through] besprinkling of blood of Jesus Christ: Pheims, v. 1, 
elect : v. 2, According to the foreknowledge of God the Father, 
unto the sanctification of the Spirit, unto obedience and sprinkling 
of the blood of Jesus Christ : Ital., v. 2, chosen, or, elected, accord- 
ing to the preordination of God Father, into sanctification of Spiri- 
to, to obedience, and to be sprinkled with the blood of Jesus Christ : 
E. Y., v. 2, Elect according to the foreknowledge of God the Fa- 
ther, through sanctification of the Spirit, unto obedience and sprink- 
ling of the blood of Jesus Christ. [The mode of election preor- 
dained by God was, through sanctification of pneuma, breath, to 
obedience and through the blood of Christ, i. e., belief in the effi- 
cacy of his sacrifice, i. e., as is said in 2 Thes. 2:13, before given, 
through sanctification of pneuma, breath, and belief of truth. The 
Greek, like the Heb., was written without stops. The Rheims, by, 
the Spirit, would have us understand the same as it would have us 
understand by its phrase. Holy Ghost ; and by its words, elect 
unto the sanctification of the Spirit, would have us understand that 
the Holy Ghost is a person, the third person of its Trinity ; and 
that men are elected by this so-called person to be sanctified. And 
I presume the Ital., and the E. Y., by the way in which they f)oint 
the verse, and by their capital S in spirit, would have us understand 
the same thing ; Avhereas it is plain from the Greek, that the mode 



426 



THEOLOGY OF THE BIBLE. 



of election preordained was, through sanctification of pneuma^ 
breath, to obedience, and through, &c., as before given : and it 
cannot be otherwise consistently with the other texts before cited ; 
and with the numerous other passages concerning faith.] 

The pneuma holy is said to be poured out : persons are said to 
be filled of pneuma holy and wisdom : God is said to pour out 
abundantly of his pneuma^ breath, i. e., divine influence. The 
reader can refer to the many other like expressions. And yet Or- 
thodoxy says, this pneuma holy is a person. I heard a Princeton 
Seminary graduate and D. D. say from the pulpit : the Holy Ghost 
is an independent person. So Orthodoxy would have one indepen- 
dent person pour out another independent person. What will not 
men say in their attempts to maintain a theory to which they are 
wedded ; and especially Ecclesiast cs, who by education and the 
pursuit of their calling are committed to it ! 

Throughout the Scriptures God is called the Creator ; the Sa- 
viour, Redeemer, (which mean the same) ; and, the Sanctifier : the 
same one God in three different offices, or characters. Where, as 
in some passages, the Christ is called the Saviour, it means, instru- 
mentally, as is shewn by many passages ; for example, ' God through 
Christ reconciling a world to himself ; ' and, ' recovery through 
faith tes^ which, en^ in, or, as to, Christ Jesus, 2 Tim. 3 : 15. And 
the Rector of the church I now attend, only a few Sabbaths since, 
said from the pulpit, that the word persons^ in the phrase, three 
persons and one God, was used from want of a better term : that 
the meaning was, God in three different manifestations. Shortly 
after that, a very intelligent mechanician of this city told me he 
had sometimes attended the Episcopal church, but that they had 
too many Gods for him. I gave him the above explanation by 
the Rector. He then said. That will do. 

In 1 John 5 : 6, 7, 8, we have, Gr., v. 6, This is who coming [for, 
having come, or, being come] dia, by means of, water and blood, 
Jesus that Christos — anointed ; not by means of the water [water] 
only, but by means of the water and the blood ; [water and blood, 
without our article] ; and that pneuma^ breath, [i. e., by way of 
eminence, breath holy,] is that testifying ; for that pneuma is the 
truth [is truth] : v. V, Soti^ that, or, for, three are hoi^ those, testi- 
fying en^ through, or, in, to ourano^ the heaven, — heavens, the 
Father, the logoSj word, and to^ that, holy pneuma, breath : and 
these three one are [i. e,, are the same] : v. 8, And three are hoi, 
those, testifying en, through, or, in, the earth, that pneuma, breath, 



THEOLOGY OF THE BIBLE. 



427 



[i. e,, the breath holy in the Christ,] and that water, and that blood : 
and Ao^, these, three eis^ as to, with respect to, to, that, one are. 
[There is really nothing in v. 7 to sustain what is called the Trini- 
ty. It is said, by the word of God the worlds were made ; and we 
have seen, that the pneuma holy proceeds from God : but the reader 
should be informed that this verse is generally admitted to be 
spurious. In a note to page 9 of the Preface to ' The Apocryphal 
New Testament,' it is said: "This verse, Mr. Casley says, is now 
generally given up ; being in no Greek manuscript save one at Ber- 
lin." " It is scarcely necessary to tell the reader, that, in 1516 and 
1519, Erasmus published his iBrst and second editions of the Greek 
Testament, both which omitted this verse. That, having promised 
to insert them in his text if they were found in a single Greek ma- 
nuscript, he was soon informed of the existence of such a manu- 
script in England, and consequently inserted 1 John, 5:7, in his 
third edition, 1522. That this manuscript, after a profound sleep 
of centuries, has at last been found in the library of Trinity College, 
Dublin." " Sir Isaac Newton wrote a Dissertation upon this pas- 
sage, wherein he gave a clear, exact, and comprehensive view of 
the whole question, and wherein he says, that when the adversa- 
ries of Erasmus had got the Trinity into his edition, they threw by 
their manuscript as an almanac out of date." A further note says, 
that " Bishop Horsley in his edition of Sir Isaac Newton's works 
has not included several manuscripts on theological subjects." " It 
is to be regretted that the productions of his luminous mind should 
be suppressed by a censorship, however respectable." 

So, the Gospel is called the Gospel of God, i. e., the glad tidings 
proceeding from God : and it is called the Gospel of Christ, i. e., the 
glad tidings of, concerning, a Christ provided and sacrificed for sin. 

Further as to the word spirit. We have seen that it is the Lat. 
noun spirltus, from the Lat. verb spiro, to breathe. We have sev- 
eral compounds of this Lat. verb with Lat. prepositions : as con- 
spirOj compounded of con, with, together, and spiro, to breathe, to 
breathe together, conspire, i. e., agree : aspiro, compounded from 
ad to, towards, after, for, and spiro, to breathe, aspire, to breathe 
after, i. e., desire eagerly, to pant after : respiro, to breathe back, 
take breath, fetch breath, respire, to take breath ; the Lat. respiro is 
defined also, to be refreshed ; we have had it used in the Heb. to 
express being refreshed : perspiro, defined, to breathe through, 
from per, through, and spiro, to breathe, perspire, defined by Web- 
ster, to evacuate fluid matter through the pores : exspiro, com- 



428 



THEOLOGY OF THE BIBLE. 



pounded of ex, out of, and spiro, to breathe, defined by AinsTvorth, 
to breathe forth, breathe his last, give up the ghost, expire, die : 
inspiro^ compounded of the Lat. m, in, into, and spiro^ to breathe, 
defined, to inspire, breathe into : our verb inspire is used both as 
intransitive, defined by Webster, to draw air into the lungs ; and as 
transitive, defined by him, to breathe into : it is used as transitive, 
for example, where, in the Church Service, God is asked to cleanse 
the thoughts of our hearts by the insj^iration, i. e,, into-breathing, 
of his Holy Spmt : the Gr. would be, of prueuma holy of, or, from 
him, for, divine influence. These compound Lat. verbs are so 
many proofs, if any further ^^xooi were necessary, that the Lat. 
noun spiritus^ from the Lat. verb spiro^ to breathe ; Ital., spirito^ 
from the Ital. verb spirare^ to breathe, (which Ital. verb and noun 
are the Lat. verb and noun Italianized), for which the Douay, the 
Rheims, and E. V., so often give sjnrit, means, breath. Our word 
inspiration is used by thousands without any sense or impression 
of the meaning of it. In 2 Tim. 3 : 16, we have, Gr., All Scripture, 
Theopneustos^ [compounded from Theos, God, and^:)weo, to breathe,] 
God-breathed : [i. e., divinely inspired — inbreathed, for, given by 
divine influence :] Lat., divinely inspirata^ in-breathed : Rheims, 
insj^ired of God: Ital., (is) divinely inspirata, inbreathed: E. Y., 
(is) gi^-en by inspiration of God. 

In Mat. 14 : 26, the E. Y. is, . . . It is a spirit : the Gr. i?>,p)han- 
tasma^ a phantasm, an illusive appearance : Lat., phantasma^ de- 
fined, an illusion: Rheims, an apparition: Ital., fantasima^ (the 
same Lat. word,) defined by Graglia, ^^hantom, vision, sjDirit : spirit 
is due to his Orthodoxy : even the Ital. does not use spirito here. 
In Mark 6:9; the word in the Gr., Lat., Rheims, Ital., and E. Y., 
respectively, is the same. In Luke 24 : 37, the Gr. word is j9?i€m- 
rna^ a breath : Lat., spiritiis^ breath, vapour [both given as defini- 
tions of spiritus'} : Rheims, a spirit : Ital., a sjyirito [one of Graglia's 
definitions of which is, ghost] : E. Y., a spirit : [of course it means 
the same as the word used in Mat. and Mark. I don't find the 
like expression in John.] In Job 4 : 15, we have, Heb., And ru- 
ach, (a) breath, or, wind, ol, upon, or, o^ er, face of me came, stood 
on end hau's of flesh of me : Gr., And pneuma (a) breath, or, wind, 
epi. upon, or, over, face of me came, ephrixan, [trom phrissd^ de- 
fined, to have the surface ruffled by the first effects of a breeze ; to 
bristle; to stand erect,] bristled, hairs of me and fleshs: the Lat. 
here has, s/^i>/^i«, a breath, wind, transiret^ passed over : Ital., And 
a spirito is passed before to me : Douay, And when a spirit passed 



THEOLOGY OF THE BIBLE. 



429 



before me : E. Y., Then a spirit passed before my face. [IN'eitlier 
the Heb. o/, nor the Gr. epi has the sense of &e/bre.] 

In John 4 : 24, we have, Gr., JPneuma^ (a) breath, Ao, that, God : 
[a breath is equivalent to, a word : and John tells us, chap. 1:1, 
Gr., and God was Ao, that, logos, word ; or, transposing the sen- 
tence, that word was God : and we have, 2 Cor. 6 : 7, and 2 Tim. 
2 : 15 ; E. V., the word of truth : and in John 14 : 17 ; 15 : 26 ; 
16 : 13 ; we have, Gr,, that pneuma, breath, of (the not to be ren- 
dered) truth : and in Gen. 1 : 3, we have, Heb., and spake Gods — 
God, &c. : Gr., ezpen, spake, God : and, Heb. 11: 3; Gr., Pistei 
nooumen Jcatertisthai tous aidnas remati TJieou, — By faith we are 
given to understand to have been put in proper order, set to rights, 
renewed, or, reconciled, these times, or, ages, by (a) word of God.] 

It is worth a remark, that all the attempts of Orthodoxy to find 
the immortal soul (the immortal spirit is the same in Orthodoxy) 
in the Bible are made on the E. V. word soul. Even Mr. Barnes 
does not attempt to sustain the dogma by any use or application 
in the E. Y. of its word spirit. 

A few evenings since, I took up a newspaper published in 
French, and found this language, "le souffle du patriotisme," the 
breath of the patriotism (of patriotism). We say, the spirit of pa- 
triotism, i. e., the breath of patriotism. I have observed in several 
prints the phrase, " breathing the spirit of," &c. And I see in the 
heading to the Book of Lev., 'breathing the spirit of servile re- 
striction and constraint.' What can be breathed but breath? 
Spirit is breath, and writers who understand such to be the mean- 
ing of the word spirit would use it in such connection to avoid the 
repetition of the word breath. In John 7 : 39, we have, Gr., This 
but eipe.^ [the same Gr. word used in Gen. 1 : 3,] he spake, peri., in 
relation to, concerning, that pneuma, breath, hoii, which, were 
about to take, or, receive, hoi, those, believing, having believed, in, 
or, on, him : for not yet en, [marked as 2d aorist active of itmi,'] 
he sent forth, (a) pneuma, breath, holy, for Jesus not yet was cele- 
brated, or, honoured: [that is, by his death. The holy, 
here, means t\iQ pneuma holy in John 20: 22 ; where the Gr. is. 
And this speaking, he on-breathed, or, into-breathed, and said to 
them the disciples: Take, or, receive, (a) ^^zewma holy :] the Lat. 
has, for not yet was spiritiis (given) ; because Jesus not yet was 
glorificatus, [there is no such Lat. word : the Lat. has the verb 
glorior, to glory, extol.] Rheims, ... for as yet the spirit was not 
(given), because Jesus was not yet glorified : Ital., . . . because the 



430 



THEOLOGY OF THE BIBLE. 



Spirito Holy not fosse, might, also (been sent), for Jesus not was 
also been honoured, or, extolled : E. V., . . . for the Holy Ghost 
was not yet (given), because that Jesus was not yet glorified. 
[What do the Lat., and the Rheims, and E. Y., mean by " not yet 
(given) ? " We have seen, that the Old Testament is full of the 
pneiLma holy ; and also the !N'ew Testament, before this verse oc- 
curs. It is j^lain that the Gr. Zn, in the verse has been mistaken for 
en, third person singular imperfect of eimi, to be. We have, the 
breath holy, or of holiness, expressed in various ways in the Old 
Testament ; several of which have been given in the preceding 
pages. I here add an expression signifying the same thing : 1 
Kings 8 : 15 ; E. Y., God, which spake with his mouth unto David : 
1 Kings 13 : 21 ; E. Y., thou hast disobeyed the mouth of the Lord : 
V. 26 ; E. Y., who was disobedient unto the word of the Lord : 2 
Chron. 6 : 4 ; E. Y., which he [God] spake with his mouth to my 
father David : v. 15; E. Y., that which thou [God] spakest with 
thy mouth. We see, also, by 1 Kings 13 : 2, 6, above given, that 
the word of the Lord is equiA^alent to the mouth, breath, of the 
Lord, and so, equivalent to nc-ach holy, — G^v., 2^neiana holy, — Dou- 
ay, and E. Y., Holy Ghost,— Holy Spii'it.] 

In John 14: 17, we have, Gr., To, thsil, p?ieimia, breath, of {the 
not to be rendered) truth, ho, which . . . , because it observeth not 
auto, it, not at all recognizeth, or, discerneth, auto, it : you, but, 
recognize, or, discern, auto, it, for with you it remaineth fixed, and 
in you shall be : The Lat. has quern . . . eion . . . eian . . . eum ; 
which, or, whom, ... it ... it ... it, or, him : Ital., il quale, the 
which, and lo . . . lo . . . lo ; \lo is both it, and him:] the Rheims 
preferred to give, whom . . . him . . . him . . . him ... he : and the 
E. Y. follows the Rheims. In John 15 : 26, the Gr. is. When but, 
be come ho, that, advocate, or, consoler, hon, which, I shall send 
[i. e., by his sacrificial death] to you from the Father, to, t\i2it,pneu- 
ma of {the not to be rendered) truth, ho, which, [it is ho in John 
14 : 17 also,] from the Father emanateth, elceinos, it, shall, or, will, 
bear testimony concerning me. Ital., il quale, the which . . . il 
qual, which, proceedeth from my Father, e^so, it, will, or shall, <fcc. : 
Rheims, ichom I Avill . . . icho proceedeth from the Father, he shall, 
&c. : E. Y, ichom I will . . . ichich proceedeth from the Father, he 
shall, &c. John 16 : 13 ; Gr., When but be come it, to, tbat,7j7i(?z^ 
ma of {the not be rendered) truth, hodlglsei, it will guide, or, di- 
rect, you into all the truth : for not laltsei, will it speak, from itself, 
but vdiatever akouse, it may learn, or, apprehend, it will speak. 



THEOLOGY OF THE BIBLE. 



431 



[i. e., you, with the pneuma holy, will, or, shall speak], and ta^ 
those [things] coming anangele% will angel, — messenger — to you. 
[There is no particle before either of the verbs; but simply the 
verb in its proper tense, number, and person.] The Lat. has ille, 
that, spiritiis of truth ; and the verbs only are given, in their proper 
tenses, &g. : The Ital. has, colui, that, (that is) the Spirito of truth, 
and has egli, it, before two of the verbs, and then, only, the verbs 
in their proper tense, &c, : the Rheims has he six times : the E. Y., 
the same. [As to the expression found in several places in the 
E. V. : the spirit speaketh, or, saith ; Gr., that pneuma ; (i. e., the 
breath, — spirit — holy ;) we have in Habak. 2:3, E. V., ' the vision 
shall speak : ' the breath speaketh, or, saith, is much less figurative. 

I said I would inform the reader who Geddes was. I give a 
brief account of him and his work, collected from different notices 
of him. Rev. Alex. Geddes, LL. D., an eminent Scottish Roman 
Catholic divine, distinguished as a learned writer. The distinction, 
LL. D., was conferred on him by a Protestant University ; the only 
instance of the kind. He was born in 1737. Finding that the La- 
tin Yulgate was in many instances inaccurate, he resolved to trans- 
late the Bible directly from the originals. Everything that hard 
toil could do to make this great undertaking as complete as possi- 
ble was done. In 1799 he gave to the world his first volume ; and 
in 1800, the second, which brought the work to the end of Ruth ; 
and also a volume of critical remarks. He died in 1802, while en- 
gaged in translating the Psalms. His version of the Psalms, which 
he completed as far as the 118th, was published in 1807. [This I 
have not seen. His version shewed, (as all will see who will, as 
he did, fully prepare themselves to read the Scriptures in the origi- 
nals,) that the current so-called theology was radically wrong :] and 
he became an object of equal alarm and hostility to his own church 
and all the Protestant denominations. The former, indeed, set the 
example of the persecution, to which he was for a considerable pe- 
riod subjected : and after he published, a majority of the Catholic 
Bishops in England forbade the use of his Avork in their sees ; while 
the apostolic vicar of the London district interdicted him from offi- 
ciating as priest. Accusations of infidelity, and of a desire to 
destroy the authority of Scripture, were heaped upon him from all 
quarters. To dissipate these charges, he published an ' Address,' 
in which he proclaimed himself * a sincere though unworthy disci- 
ple of Christ,' and denounced those as the real enemies of religion 
* who seek to support her ou rotten props, which moulder away at 



432 



THEOLOGY OF THE BIBLE. 



the first touch of reason, and leave the fabric in the dust.' We 
remark : The persecution and proscription of Geddes, and of his 
work, the fruit of so much toil, and of a thorough mastery of the 
Hebrew, was but a continuance of the old system of proscription, 
by the Latin — Romish — Ecclesiastics, of the Greek and the Hebrew. 
Professor Draper, in his work on The Intellectual Development of 
Europe, notices this system of proscription as early as 1470, when 
tlie Greek and Hebrew threatened to take from the Latin language 
the sacred character with which Romanism had clothed it. I can 
only extract a sentence or two : page 469, the Professor says ' with 
a quick, a jealous suspicion, the ecclesiastic soon learned to detect 
a heretic from his knowledge of the Greek and Hebrew : ' p. 470, 
' they [the Romish clergy] were giving proof that they could not 
trust their own strength. They could not conceal their dread at 
the incoming of the Greek ; they could not speak without horror 
of the influence of the Hebrew.' And, p. 484, * the study of the 
Greek and Hebrew, recognized by all parties to be dangerous to 
the Latin system.' I need hardly say to the reader, that it is the 
Latin, and the Italianized Latin system that is still prevalent. 
Under this Latin — Romish — system it came to this pass, that no 
man must attempt to resort to the languages in which the Scrip- 
tures were written ; that Latin so-called Christianity must be re- 
ceived implicitly as sacred, as the infallible word of God : and I 
have no doubt that most persons who read the E. V. (it is called 
the authorized version) read it under the impression that every 
word of it was inspired — inbreathed — by God. 

After I had given my whole course of public readings, a gentle- 
man who had heard most of them happened to see Geddes's work, 
his two first vols, and his vol. of Critical Remarks, and Prospectus, 
&c., in a book-store in New York ; and, thinking I would like to 
have them, he brought them to me, three large folio vols., and his 
Prospectus, &c., a smaller folio vol. ; a very expensive work, not 
likely to have obtained more than a very limited circulation. I at 
first told the gentleman I did not desire to have them ; but it oc- 
curred to me to look at a few passages ; I turned to some, and found 
that he rendered Gen. 1 : 2, thus : " a vehement wind," E. Y., ' the 
Spirit of God.' Gen. 2 : 7, "man became a living person," E. Y., 
' man became a living soul.' The reader has seen that Geddes's 
rendering of Gen. 2 : 7 gives the true sense ; and that it is the 
corporeal living man that is called an en-plish^ — breath, E. Y., soul, 
as every breathing creature is called in the Bible. Ps. 104 : 4, 



THEOLOaY OF THE BIBLE. 



433 



whicli I found in his vol. of Critical Remarks : it is given also in 
his letter to the Lord Bishop of London, (published with his Pros- 
pectus,) p. 53, " who maketh the winds his messengers." These 
renderings, by which I found myself supported by so accomplished 
a Hebrew scholar, induced me to say to the gentleman, he might 
leave the books. I give what Geddes says of Ps. 104 : 4, at p. 53 
of his letter : "Another instance I shall give from the Psalms. Ps. 
104 : 4, is thus rendered by our last translators : ' Who maketh his 
angels spirits, and his ministers a flaming fire.' That a servile trans- 
lator fi.'om the Vulgate [the Latin] should be guilty of so egregious 
a mistake is not, perhaps, to be wondered at. He had before him 
an ambiguous text ; [the Lat. text] and might think it incumbent 
on him to be as obscure and unintelligible as his original ; [the 
Latin ;] but that one who translates immediately from the Hebrew, 
and is but moderately acquainted with its genius, should so miser- 
ably degrade this sublime passage is surprising indeed. 'Who 
maketh the wdnds his messengers, and his ministers the flashing- 
lightning.' A bold and sublime idea, and worthy an Oriental 
bard." [David.] A note here says : " Bishop Hare has well ren- 
dered this verse in Latin, ' faciens angelos suos, ventos, — making 
his angels — messengers, (the) winds, ' ministros suos, ignem flam- 
mantem,' his ministers, (a, or, the,) flre flaming : but Green, who 
took Bishop Hare for his model, has ill translated into English the 
first line, ' Who maketh his angels winds.' " Green's mistake is in 
not putting a comma after his word angels, as Bishop Hare does. 

Further, as to the word HELL. 

I have given before, p. 123, all the places where the Heb. shaul^ 
— Gr., hades^ occurs in the Pentateuch : and other passages contain- 
ing it occur in the preceding pages. In 1 Sam. 2 : 6, the Heb. is 
shaul; the Gr., hades ; the Lat., inferus ; the Douay, hell ; the Ital., 
the sepolcro / the E. Y., the graA^e. 2 Sam. 2:32, Heb., qhr^ grave : 
Gr., taphos^ grave : Ital., the sepoltiira, grave : Douay, and E. Y., 
the sepulchre. 2 Sam. 3 : 32 ; Heb., qhr: Gr., taphos, gYSiYe : Ital., 
the sepoltura: Douay, and E. Y., the grave. 2 Sam. 22 : 6; Heb., 
oi shaul: Gr., of death: Ital., of t\iQ sepolcro : Lat., of infernus: 
Doaay, and E. Y., of hell. 1 Kings 2:9; Heb., shaul : Gr., hades : 
Ital., sepolcro: Lat., inferus: Douay, hell: E. Y., the grave. 1 
Kings 13 : 22 ; Heb., qbr : Gr., taphos: Ital., sepoltura: Lat., and 
Douay, sepulchre : E. Y., grave. 1 Kings 13 : 31 ; Heb., qhr: Gr., 
28 



434: 



THEOLOGY OF THE BIBLE. 



taplios: LaL, Douay, Ital., and E. Y., sepulchre. 1 Kings 14 : 13 ; 
Heb., Lat., Douay, and Ital., sepulchre: E. Y., grave. [I 

omit many passages where the Heb. is qhr ; the Gr., taphos ; for 
which the Douay, and E. Y., give, sometimes, sepulchre, and some- 
times, grave. I give enough of such passages to shew, that the 
Heb. shaul^ — Gr., hades, mean the same as the Heb. qbr^ — Gr., ta- 
phos.'] 2 Kings 22 : 20 ; Heb., qbr : Gr., taphos : Lat., and Douay, 
sepulchre: Ital., sepoltura, grave: E. Y., grave. Job 5 : 26; Heb., 
qbr : Gr., taphos: Lat., sepulchre: Ital., the sepolcro : Douay, the 
grave: E. Y., (thy) grave. Job 7:9; Heb., shaul : Gr., hades: 
Lat., inferus : Douay, hell : Ital., the sepolcro : E. Y., the grave. 
Job 10 : 19 ; Heb., qhr : Gr., mnema., tomb : Lat., tumulus^ a heap 
of earth, tomb, grave, sepulchre : Douay, grave : Ital., sepoltura : 
E, Y., grave. Job 10 : 21 ; Heb., to land hshJc, of darkness yea, 
or, and, of shade of death : hshk^ darkness, is used, says Ges., for 
hades, [the grave,] citing Ps. 88 : 12 ; Eead in E. Y., v. 10, 11, 12 : 
in V. 11 the Heb. is, qbr : Gr., taphos: Lat., Douay, and Ital., the 
sepulchre: E. Y., the grave; and in v. 12, in hshJc, darkness: the 
verses shew plainly that darkness is used as equivalent to, the 
grave. Job 17:1; Heb., . . . qbrim the graves for me (i. e., the 
burial-place waits for me, says Ges., citing this v.) Job 14: 13 ; 
Heb., in shaul: Gr., in hades : Lat., in infernus: Douay, in hell: 
Ital., sotterra, under ground : E. Y., in the grave. [Sotterra is the 
Ital. word used in Deut. 82 : 22, see p. 123.] Job 17 : 13 ; Heb., 
Though aque, I be strong, or, endure, shaul house of me, in hshJt, 
darkness, is spread out bed of me : Gr., Though I hold out, or, en- 
dure, hades of me the house, de, indeed, in darkness is spread of me 
the bed : Ital., Although I amuse myself with hope, the sepolcro 
(will be) the my house, I shall make the my bed in the darkness : 
Lat., tliough I bear with, withstand, infernus my house is, et, even, 
in darkness I have spread my bed : Douay, If I wait hell is my 
house, and I have made my bed in darkness : E. Y., If I wait, 
the grave (is) mine house ; I have made my bed in the darkness. 
Job 17: 16 : Heb., bdi, [of which the meaning is very uncertain, 
as we shall see ; it may be,] whenever, or, in multitude, shal, the 
grave, they shall descend it, am, lo, together ol, upon, dust come 
down : Gr., Whether, or, can it be that, with me into hades they 
shall descend ? Whether, or, can it be that, upon dust we shall go 
down ? Lat., Into the deepest infernus shall go down all mine ; 
thmkest thou, at least there there will be rest to me ? Douay, All 
that I have shall go down into the deepest pit: thinkest thou 



THEOLOGY OF THE BIBLE. 435 

that there at least I shall have rest ? [Here the Douay gives pit 
for the Lat. infemus^ the Lat. word for which it generally gives 
hell :] the Ital. is, (The my hopes) shall go down into the bottom 
of the sepolcro ; because the rest, or, repose, (of all) equally (is) in 
the dust : E. Y., They shall go down to the bars of the pit, when 
(our) rest together (is) in the dust. [I don't know whence this v/as 
got.] Job 21 : 13; Heb., shaul: Gr., hades: Lat., infernus : Dou- 
ay, hell : Ital., the sepolcro : E. Y., the grave. Job 21 : 26 ; Heb., 
Together upon dust, or, earth, they shall lie down, and a thrown 
up, [i. e., a heap of dust, or, earth,] shall cover upon them. The 
Gr. verb here is, Jcoimao^ to lie down to rest. Job 21 : 32 ; Heb., 
qhrut^ [plural of qh\'\ graves : Gr., plural of taphos : Lat., sepul- 
chres: Ital, sepulchres: Douay, and E. Y., graves. Job 24: 19; 
Heb., shaul: [The verse is omitted in my copy of the Gr.] Lat., in- 
ferus: Douay, hell: Ital., the sepolcro: E. Y., the grave. Job 
28:3; Heb., stone of darkness yea, or, and, shade of death : [i. e., 
the stone, or, stones, of the tomb :] Job 30 : 23 ; Heb., For I know, 
death will bring back, cause to return, me, yea, house appointed 
for every, living thing. Job 30 : 24; Heb., Surely prayers avail 
nothing, he [God] or, it [death] stretching out hand, am, though, 
in calamity of him, or, it, nevertheless they cry for help : Ges., un- 
der boi, citing this verse, translates it thus : " Prayers avail nothing 
when God stretches out the hand, nor in his destruction, (i. e., says 
he, sent by God,) does outcry profit them." There is no word for 
grave in the Heb., or Gr., or Lat., or Douay ; the Ital. is, Yet, or, 
however, not will he stretch out the hand to the avello, grave, 
(those that there are within) cry they, when he destroyeth ? E. Y., 
Howbeit he will not stretch out (his) hand to the grave, though 
they cry in his destruction : Margin, " Or, seeing that in its destruc- 
tion, the destruction of the grave, i. e,, death, there is deliverance." 
Ed. Job 33: 22; Heb., to shht, [defined,] pit, sepulchre, grave, 
en-phsh of him, yea, life of him to (the) dead : the Gr. gives tha- 
natos, death, for shht, and hades for, the dead : Lat., Hath drawn 
near to corruption anima of him, et^ even, life of him to mortals, or, 
deadlies : Douay, His soul bath drawn near to corruption, and his 
life to the destroyers: Ital., yea, his anima cometh near to the 
fossa, trench, grave, e, yea, or, and, his life to the (bad) mortals : 
E. Y., Yea, his soul di^aweth near to the grave, and his life to the 
destroyers. In v. 24, 28, 30, the Heb. word is the same, shht. Job 
38 : 17, the Heb. has, gates of death, . . . gates of shade of death ; 
the Gr. has, gates of death . . . gates of hades ; Lat., gates of death. 



436 



THEOLOGY OF THE BIBLE. 



. . . doors dark : Douay, the gates of death, . . . the darksome 
doors : Ital., the gates, or, doors, of the death, . . . the gates, or, 
doors, of the omhra^ shade, of the death : [Graglia's Ital. Diction- 
ary defines omhra^ shadow, shade, ghost, spirit : this is the way 
Romanism makes shades, ghosts, spirits :] E. V., the gates of death, 
. . . the doors of the shadow of death. Ps. 6:5; Heb., shaul : Gr., 
hades : Lat., infernus : Douay, hell: Ital., the sepolcro : E. V., the 
grave. Ps. 7 : 15 ; E. V., in the dust. Ps. 9: 15 ; E. V., in the 
pit. Ps. 9: 17; Hob. ^ shaul: Gi\, hades : Lat., infernus: Douay, 
hell: Ital, inferno: E. V., hell. Ps. 16: 10; Heb., shaul: Gr., 
hades : Lat., infernus: Douay, hell : Ital., the sepolero : E. V.,hell. 
Ps. 18: 5; Heb., shaul: Gr., hades: Lat., infernus: Douay, hell: 
Ital, sepolcro : E. V., hell Ps. 22 : 29 ; E. V., . . . all they that go 
down to the dust. Ps. 28 : 1 ; E. V., that go down into the pit. 
Ps. 30 : 3; Heb., shaxd ... hur^ (defined) pit, sepulchre: Gr., 
hades . . . laJckos^ pit : Lat., infernus . . . lacus^ ditch : Douay, hell 
. . . pit: Ital, sepolcro . . . fossa, (defined) ditch, trench, graA'e : 
E. v., grave . . . pit. Ps. 30 : 9 ; Heb., shht, pit . . . oph% dust : 
Gr., diapthoran, destruction, for shht : Lat., and Douay, cgrruption: 
Ital,/bs5a. Ps. 31 : 17 ; Heb., shaid : Gr., hades : Lat., infernus : 
Douay, hell: Ital, sepolcro: E. V., grave. Ps. 49: 14; Heb., 
shaul, twice : Gr., hades, twice : Lat., infernus, twice : Douay, hell, 
twice : Ital, first, sotterra, under ground, and then, sepolcro : E.V., 
grave, twice. Ps. 49 : 15 ; Heb., shaul : Gr., hades : Lat., inferus: 
Douay, hell : Ital, sepolcro: E. Y., grave. Ps. 55: 15 ; Heb., Let 
be death upon them, let them go down into shaul hiim^ living, or, 
alive : Gr., into hades living : Lat., into infernus viventes, living : 
Douay, into hell alive : Ital, sotterra all alive : E. Y., quick into 
hell: Margin, " Or, the grave," citing Ps. 9:17; see it given be- 
fore : Ges., under ird, gives, let them go down alive into hades. 
Ps. 63 : 9 ; Heb., shall go into lower parts of this earth : Gr., those 
lowest of, &C. : Lat., the inferiora, lower, of, &c. : Douay, the 
lower parts of the earth : Ital, the more low parts of the earth : 
E. Y., the lower parts of the earth. Ps. 69 : 15 ; E. Y., pit. Ps. 
86 : 13 ; Heb., . . . en-phsh of me p. e., me] from of shaul lower 
part : [I e., from the bottom of the grave :] Gr., the psuche of me 
from, or, out of hades lowest : Lat., my anima from, or, out of, 
inferno lower: Douay, my soul out of the lower hell: Ital, my 
anima from the bottom of the sepolcro : E. Y, my soul from the 
lowest hell: Margin, or, grave. Ps. 88 : 3 ; Heb., shaul: Gr., 
hades: Lat., infernus: Douay, hell: Ital, sepolcro: E. Y., grave. 



THEOLOGY OF THE BIBLE. 



437 



Ps. 88 : 4 ; Heb., hur : Gr., laJcTcos : Lat., lacus : Doiiay, pit : Ital., 
fossa, ditch, trench, grave : E. Y., pit : v. 5 ; Heb., qhr : Gr., ta- 
phos: Lat., sepulcrum, grave, tomb, sepulchre: Douay, sepulchre : 
Ital., sepoUura: E. V,, grave: v. 6; Heb., They laid me in bur, 
pit, lowest, in darkness, in shades : Gr., in lakkos lowest, in dark- 
ness, hai, yea, in shade of death : Lat., They have laid me in lam 
inferiori, in pit lower, in darks, et, even, in umhra, shade, of death : 
Douay, They have laid me in the lower pit : in the dark places, and 
in the shadow of death : Ital., Thou hast laid me in fossa, grave, 
lowest, in tenebre, darkness, in (places) deep : E. Y., Thou hast laid 
me in the lowest pit, in darkness, in the deeps. Ps. 88 : 11 ; Heb., . . 
in qbr ... in ahdim, destruction, abyss, (nearly synonymous with 
shaul, says Ges.,) : Gr., in taphos ... in {the not to be rendered) 
apoleia, (defined) loss, destruction, perdition, death: Lat., in sepul- 
cro ... in perditione, loss, abolishment : Douay, in the sepulchre 
. . . in destruction: Ital., in the sepolcro ... in (the place of) the 
perdizione, (defined by Graglia) perdition, damnation, destruction, 
ruin : E. Y., in the grave ... in destruction. Ps. 89 : 48 ; Heb., 
shaul: Gr., hades: Lat., inferus\ Douay, hell: Ital., sepolcro: 
E. Y., grave. Ps. 94 : 17; Heb., dume, place of silence (poetically 
used of hades, says Ges., citing this verse, and Ps. 115: 17) : the 
Gr. in Ps. 94: 17, gives hades for the Heb. dume: the Lat. gives 
infernus : the Douay, hell : Ital., in the silence : E. Y., in silence. 
Ps. 115 : 17 ; Heb., Not those dead praise Jehovah, u, yea, not any 
that go down to dume, place of silence : Gr., for dume, gives, hades : 
Lat., into infernus : Douay, to hell : Ital., into the place of silence : 
E. Y., into silence. Ps. 116 : 3 ; Heb., Have surrounded me cords 
of death, u, yea, limits, or, borders of shaul came to, or, befell, me : 
Gr., of death ... of hades : Lat., of death ... of infernus : Douay, 
The sorrows of death have compassed me : and the perils of hell 
have found me : Ital., , . . of the death ... of the sspolcro : E. Y., 
of death . . . of hell. Ps. 118 : 18 ; E. Y., but he hath not given me 
over unto death. Ps. 139: 8; Heb., shaul: Gr., hades: hsLt., in- 
fernus: Douay, into hell: Ital., in the places low soWerm, under 
ground : E. Y., in hell. Ps. 141 : 7 ; Heb., shaul: Gr., hades : Lat., 
infernus: Douay, hell: Ital., sepolcro: E. Y, grave. Ps. 143 : 3 ; 
Heb., ... in darkness as dead of time long past. Ps. 143 : 7 ; Heb. 
bur, pit. Prov. 1 : 12 ; Heb., shaid . . . bur: ... Gr., hades for 
shaid: Lat., infernus: Douay, hell ... pit : Ital., the sepolcro . . . 
the/ossa: E. Y., the grave ... the pit. Prov. 2: 18; Heb., to 
death, u, yea, to rphaim (a gentile noun, Rephaites, an ancient 



438 



THEOLOGY OF THE BIBLE. 



nation of the Canaanites, famous on account of their gigantic sta- 
ture, says Ges.) : Gr., to death ... to Jiades^ for rphaim : Lat., to 
death ... to inferus : Douay, unto death ... to hell : Ital., to the 
death, e, yea, the her pathways to the giants : E. V., unto death . . 
unto the dead. Prov. 5:5; Heb., Footsteps of her, of death; of 
shaul^ steps of her take hold : Gr., with death into the hades : Lat., 
into death, et^ even, to infenis : Douay, into death, and her steps go 
in as far as hell : Ital., to the death ... to the inferno^ the lying be- 
low : [equivalent to the Ital. sotterra, under ground :] E. Y., Her 
feet go down to death ; her steps take hold on hell. Prov. 7:27; 
Heb., Paths of shaul house of her, going down to the in closures of 
death (i. e., of hades, says Ges., under hdr:) Gr., of hades ... of 
the death [of death :] Lat., of inferus ... of death : Douay, to hell 
. ... of death : Ital., of the inferno, ... to the more internal places 
of death : E. V., to hell, . . to the chambers of death. Prov. 9:18; 
Heb., of shaul : Gr., of hades: Lat., of infernus: Douay, of hell: 
Ital., of the inferno: E. V., of hell. Prov. 15: 11 ; Heb., shaul u, 
yea, or, and, abdun [see before :] Gr., Hades Jcai, yea, or, and, apo- 
leia [see before :] Lat., Infernus, et, even, perditio, loss, abolish- 
ment : Douay, Hell and destruction : Ital., The inferno e, yea, the 
place of the perdizione [see before :] E. V., Hell and destruction. 
Prov. 15 : 24 ; Heb., . . may escape, go away, be removed, from 
shaul beneath ; Gr., out of the hades, sothe, he may be brought 
back safe, or, be saved : Lat., out of, or, from, infernus the utmost : 
Douay, from the lowest hell : Ital., to draw himself, or, be drawn, 
from the inferno (which is) at bottom [equivalent to its phrase be- 
fore given, from the bottom of the sepolcro :'] E. Y., that he may 
depart from hell beneath. Prov. 23 : 14; Heb., from shaul: Gr., 
from death : Lat., from infernus : Douay, from hell : Ital., from the 
inferno : E. Y., from hell. Prov. 27 : 20; Heb., shaid u, yea, or, 
and, ahde, place of destruction, abyss, (used of hades, says Ges., 
citing this verse :) Gr., Hades hai, even, or, and, apoleia [see be- 
fore :J Lat., Infernus et perditio : Douay, Hell and destruction are 
never filled : ItaL, The sepolcro e, yea, or, and, the place of the per- 
dizione [see before :] E. Y., Hell and destruction are never iuU. 
Prov. 30 : 15, 16 ; Heb., v. 15, not satisfied, four not say enough, 
V. 16, shaul, &c. : omitted in my copy of the Gr. : Lat., v. 16, Ii- 
fernus: Douay, hell: Ital., The sepolcro: E.Y., The grave. Eccles. 
6:4; Heb., For in eU, breath, he came, and to darkness goeth, and 
in darkness name of him shall be covered over. Eccles. 8:10; 
Heb., of wicked qbrim, the graves : Gr., in, or, to, taphous, graves; 



THEOLOGY OF THE BIBLE. 



439 



Lat., and Douay, I saw the wicked buried : Ital., and then I have 
seen [I saw,] that the wicked (which before were) buried: E. V., 
And so I saw the wicked buried. Eccles. 9: 10; Heb., ... in 
shaul where thou goest there [i. e., whither thou goest :] Gr., in 
hades, where thou goest there : Lat., inferus : Douay, in hell : Ital., 
sotterrci, under ground, where thou goest, not there (is), &c. : E.V., 
in the grave. Eccles. 12:5; Heb., ... for goeth that, or, this, man 
to house olm, hiding, him : Gr., for goeth ho, that, or, this,. man to 
house of space of time of him [i. e., to which space of time brings 
him :] Lat., and Douay, into the house of his eternity : Ital., to his 
house perpetual : E. Y., to his long home. 

Song of Sol. 8:6; Heb., as death, ... as shaul : Gr., as death, 
as hades : Lat., as death, ... as infernus : Douay, as death, „ . . as 
hell : Ital., as the death, ... as the inferno : E. V., as death, . . as 
the grave. Isai. 5 : 14 ; Heb., shaul the en-phsh of her: Gr., ho, 
that, or, the, hades the psuehe of him : Lat., infernus his anima : 
Douay, Therefore hath hell enlarged her soul : Ital., Therefore the 
sepolcro hath enlarged itself: E. V., Therefore hell hath enlarged 
herself. Isai. 8:22: Heb., ... to darkness thrust forth : Ital., . . . 
and he shall be shoved into the darkness : E. V., . . . and (they 
shall be) driven to darkness. Isai. 14: 9; Heb., shaul: Gr., the 
hades: Jjs^t., infernus underneath: Douay, Hell below : Ital., The 
inferno of beneath: E. Y., Hell from beneath. Isai. 14 : 11 ; Heb., 
shaul: Gr., hades: Lat., inferus: Douay, hell: Ital., into the m- 
ferno : E. Y., to the grave. Isai. 14; 15 ; Heb., to shaul, to (the) 
hinder parts of pit : Gr,, unto hades, hai, yea, to the foundations of 
the earth, or, ground : Lat., to infernus in depth of pit : Douay, 
to hell, into the depth of the pit : Ital., into, or, to, the inferno, 
into, or, to, the bottom of the fossa, trench, grave : E. Y, to hell, 
to the sides of the pit. Isai. 14 : 19 ; Heb., qbr of thee ... to stones 
of pit : Gr., to hades, for, stones of pit: Lat., sepulchre ... to foun- 
dation of pit : Douay, grave, ... to the bottom of the pit : Ital., 
grave, ... to the stones of i\iQ fossa : E. Y., grave, ... to the stones 
of the pit. Isai. 28 : 15 ; Lleb., For you have said, you have cut (a) 
covenant with death, u, yea, with shaul you have made : [cut a co- 
venant, is a phrase, from slaying and dividing the victim, as was 
customary in making a covenant ; says Ges.] : Gr., hades, first, . . . 
kai, yea, death : Lat., death, . . . infernus: Douay, with death, . . . 
with hell : Ital., with death, . . . with the sepolcro : E. Y., with 
death, . . . with hell, Isai. 28 : 18 ; Heb., with death, . . . with 
shaid: Gr., death, . . the hades : Lat., death, . . infernw^ • Douay, 



440 



THEOLOGY OF THE BIBLE. 



with death, . . . with hell : Ital., with death, . . . with sepolcro : 
E. v., with death, . . . with hell. Isai. 38 : 10 ; Heb., of shaul: 
Gr., of hades : Lat., of mferus : Douay, of hell: Ital., of the sepol- 
cro : E. v., of the grave. Isai. 38 : 17 ; Heb., en-plish of me from 
pit of nothingness : Gr., the psuche of me, that it be not lost, de- 
stroyed totally : Lat., my anima, that it be not annihilated, quite 
spent, or, quite gone ; Douay, my soul that it should not perish : 
Ital., my anima^ to draw her [it] forth from the/os5ff, grave, of the 
corruption : E. Y., . . . to my soul (delivered it) from the pit of 
corruption. Isai. 38 : 18 ; Heb., shaul, . . . mut, death, . . . bur, 
pit: the Gr. gives hades both iov shaid and for bur: Lat., infer- 
nus, . . . mors, . . . laciis : Douay, hell, . . . death, . . the pit : Ital., 
the sepolcro, . . . the death, . . . the fossa : E. Y., the grave, . . . 
death, . . . the pit. Isai. 53 : 9 ; Heb., qbr : Gr., taphos : Lat., se- 
pultura, burial : Douay, burial ; Ital., and E. Y., grave. Isai. 57 : 
1, 2 ; V. 1, Heb., Those just are lost, destroyed, perish, and not (a) 
man putteth upon heart, &c. ; v. 2, They shall enter into safety, or, 
go in peace, they shall be at rest upon beds of them [their graves] 
who walk in strait way: (see Ges., nJch) : the Gr. gives, v. 1, ye 
see that the just is lost, destroyed totally, perisheth, &c. ; in v. 2, 
it gives, grave, for the Heb. beds : Lat., v. 1, The just is lost, anni- 
hilated, quite spent, &c. ; v. 2, requiescat, let him lie at rest in his 
bed that hath walked in his directness : Douay, v. 1, The just per- 
isheth, &c. ; V. 2, . . . let him rest in his bed that hath walked ia 
his uprightness : Ital., The just dieth, &c. : v. 2, Who walketh in 
his integrity shall go into peace, they shall repose, or, rest, upon 
their beds : E. Y., v. 1, The righteous perisheth, &c. : v. 2, He shall 
enter into peace (margin, or, go in peace) : they shall rest in their 
beds, (each one) walking (in) his uprightness. Isai. 57:9; Heb., 
shaul: Gr., hades: Lat., inferus : Douay, hell: Ital., ihQ inferno: 
E. Y., hell. Jer. 8 t 1 ; Heb., qbri, graves, of them : Gr., the ta- 
phon oi tloiom \ Lat., their sepulchres: Douay, their graves: Ital., 
their sepolcre : E. Y., their graves. Jer. 20 : 17 ; Heb., qbr of me : 
Gr., taphos of me: Ital., sepolcro: Lat., Douay, and S. Y., grave, 
eler. 22: 19; Heb., Burial of (an) ass he shall be buried, drawn 
along on the ground and thrown far off from the gates of Jerusa- 
lem [i. e., he shall have no burial, than which nothing was more 
ignominious among the Hebrews.] Jer. 26 : 23 ; Heb., qbri, grac es. 
Lam. 3:6; Heb., Into darkness he has caused me to return as (the) 
dead of time long past. Ezek. 26: 11 ; Heb., ... to (the) arts, 
ground, or, earth, shall go down. Ezek. 28 : 8 ; Heb., shht, pit. 



THEOLOGY OF THE BIBLE. 



Ml 



Ezek. 31 : 14 ; Heb., ... for all of them are given, or, delivered, to 
death, to of earth, or, ground, lower parts among (the) sons of 
adm^ Adam, or, men, to them that are gone down to huf. Ezek. 
31 : 15 ; Heb.,sAa/e; Gr., hades: Lat., inferus : Douay, hell : Ital., 
the inferno: E.V., the grave. Ezek. 31 : 16 ; Heb,, when I brought 
him down to shale with them that go down to hur^ and shall be re- 
venged (and so given by Ges., under nhm^ citing this verse) by 
earth's, or, ground's, lower parts all the trees oden^ of eden, — plea- 
sure, choice and good of Lebanon, every drinking water : [' trees 
of pleasure' means, I presume, distinguished personages, who had 
gone to the grave before him :] the Gr. of the verse has hades ^ . . . 
pit ; the Lat., infernus^ ... pit ; the Douay, hell, . . pit ; ItaL, the 
inferno, . . the fossa, grave ; E. V., hell, ... pit : [the lower parts 
of the earth, or, ground, in the v. means the same as hell . . . pit.] 
Ezek. 31: 17; Heb., shale: Gr., hades: Lat., infernus : Douay, 
hell : Ital., the inferno : E.V., hell. Ezek. 31 : 18 ; Heb., to earth's, 
or, ground's, lower parts. Ezek. 32 : 18, the same. Ezek. 32 ; 21 ; 
Heb., shaul : Gr., in deep of pit: Ital., from midst the sepolcro: 
Lat., from midst of infernus : Douay, from the midst of hell : E. V., 
out of the midst of hell. Ezek. 32 : 22 ; Heb., qbrt, graves : v. 23 ; 
Heb., qhrt . . . hur . . . qhr : v. 24 ; Heb., qbr . . to earth's lower 
parts . . to hur : v. 25 ; Heb., qbr . . bur : v. 27 ; Heb., shaul: Gr., 
hades: Lat., infernus: Ital., the inferno: E.V., hell: v. 29; Heb., 
and all princes of her who were put in graves of them with slain of 
sword, with uncircumcised shall lie down w, yea, with them that go 
down to pit : The Gr. gives, were put to bed with : Lat., had slept 
with : Douay, are joined with : Ital., ' are been put among ' the 
slain with the sword : E. V., ' laid by' (them that were) slain by 
the sword: v. 30 ; Heb., . . . with them that go down to the bur^ 
pit. Ezek. 37: 11 ; Heb., and abde, is lost, (the) hope of us; we 
are lost : (see Ges., under gzr, citing this v. :) Gr., apololen, is lost, 
the hope of us ; we have breathed our last : \_apoldlen is from apol- 
lumi, the verb we have so often had ; defined, to be lost, destroyed 
totally, to perish :] Lat., periit, is annihilated, perished, quite spent, 
quite gone, cut ofi^, our hope ; and we are abscissi, cut off, put an 
end to : Douay, our hope is lost, and we are cut off : Ital., our hope 
is perished, e, yea, or, and, as to us, we are exterminated : E. Y., 
and our hope is lost ; we are cut off for our parts. Ezek. 37 : 12 ; 
Heb., . . lo I open [for, will open ; present for future ; often so used] 
qbrut, (the) graves, of you, and cause to come up you from, or, out 
to, (the) qbrut of you : Gr., I open, &c. : Lat., Douay, Ital., and 



THEOLOGY OF THE BIBLE. 



E. Y., I will open, &c. Hosea, 13 : 14 ; Heb., shaul . . . 77ii{t . . . 
mtit . . . shaul : Gr., hades . . . death . . . death . . . hades : Lat., 
-mors . . ??2ors . . mo7'S . . mors . . infernus : Douay, death . . death 
. . death . . death . . hell : ItaL, sepolero . . death . . death . . sepol- 
era : E. Y., grave . . death . . death . . grave. Amos 9:2; Heb., 
shaul: Gr., hades: Lat., infernus: Douay, hell : ItaL, the places 
more low sotterra, under ground : E. Y., hell. Obad. 1:3; Heb., 
Who shall bring down me to arts^ earth, or, ground? [i. e., to the 
grave.] Jonah 2 : 2; Heb., from belly of shaul: Gr., from belly of 
hades: Lat., from belly of infernus: ItaL, from the belly of the 
sepolero : Douay, out of the belly of hell : E. Y., the same. Jonah 
2:6; Heb., w, but, thou hast brought up from shht, pit, sepulchre, 
grave, (the) life of me Jehovah God of me: ItaL, from t\ie fossa, 
ditch, trench, grave : Gr., from loss : Lat., Douay, and E. Y., from 
corruption: Margin, or, the pit. Kahum 1 : 14; Heb., qbr : Gr., 
taphe: Lat., sepulcrum: ItaL, sepolero: Douay, and E. Y., grave. 
Habak. 2:5; Heb., u, yea, aph, even, or, besides . . . who maketh 
wide as, or, like, shaul en-phsh^ (the) breath [for, desire] of him, 
yea, he as, or, like, death, u, that, or, and, cannot be satisfie4 ; 
but, iasp>h^ scrapeth together, to him all nations, u, yea, grasps 
with the hand of him all people : [a personification of death :] Gr., 
hos^ who, hath made wide as hades the psuche of him, kal, even, or, 
je2L,houtos, this (man), as, or, like, death not to be satiated, &g. Lat., 
who hath made wide as infernus his anima ; et, even, he as death, 
and not is satisfied : ItaL, who hath enlarged his anima after the 
manner of, or, like, the sepolero^ e, yea, (is been) like death, and not 
is satiated : Douay, who enlargeth his desire like hell : and is him- 
self like death, and he is never satisfied : but will gather together 
unto him all nations, and heap together unto him all people : E.Y., 
who enlargeth his desire as hell, and (is) as death, and cannot be 
satisfied, but gathereth imto him all nations, and heapeth unto him 
all people. Zeph. 1:2; Heb., asph asph, I will scrape together I 
will scrape together [for, I will surely scrape together] all from 
upon face of this adme^ earth, or, land, saith Jehovah : v. 3 ; Heb., 
asph^ I will scrape together man and beast, asph^ I will scrape to- 
gether, the birds, or, fowl, of these heavens, . . . and ekrti^ [from 
the verb A.T^ so often before given,] 1 will cut off, destroy, extirpate, 
cause to perish, these men from upon face of this adme, saith Je- 
hovah. 

Mat. 5 : 22 ; Gr., . . . liable shall be to the penalty of the gehen- 
na of the fire ; Lat., obnoxious shall be to (the) gehenna of (the) 



THEOLOGY OF THE BIBLE. 



443 



fire : Ital., shall be subject to the geenna of tbe fire : Rheims, and 
E. Y., shall be in danger of hell fire. Mat. 5:29; Gr., gehenna : 
lustt., gehen7ia : Ital., the geenna: Rhehns, and E. Y., hell. Mat. 
5 : 30, same. Mat. 1 : 13, 14; Gr. . . . spacious Ae, that, way Ae, 
which, leading to {the not to be rendered) apoleian^ loss, perdition, 
destruction, &c. : v. 14, As narrow Ae, that, gate, and compressed 
he, that, road 7ie, which, leading to the life [to life.] Mat. 8:12; 
E. Y., But the children of the kingdom shall be cast out into outer 
darkness ; there shall be weeping and gnashing of teeth : [a figura- 
tive expression found in the poetry of Job and David, Oriental 
bards, Job 16 : 9 ; Ps. 112 : 10 ; E.Y.] The wicked shall gnash with 
his teeth, and melt away : the desire of the wicked shall perish : see 
E. Y. Mat. 8 : 21 ; E. Y., suiier me first to go and bury my father. 
V. 22 ; E. Y., let the dead bury their dead. Mat. 10 : 28; Gr., ge- 
henna : Lat., gehenna : Ital., the geenna : Rheims, into hell : E.Y., 
in hell. Mat. 11 : 23 ; Gr., And thou Capernaum, /le, which, even 
to the ouranos having been exalted, even to hades shall be brought 
down : Lat., . . . shalt thou be exalted even to ccelum ? Even unto 
mferniis thou shalt descend : Rheims, shalt thou be exalted up to 
heaven ? thou shalt go down even unto hell : Ital., which art been 
exalted even to the cielo^ shall be brought down even to the iyifer- 
no : E. Y., heaven, . . . hell. Mat. 12 : 40 ; Gr., For just as was 
Jonas in the belly of the whale three days and three nights : thus 
shall be that son of the man in the heart of the earth three days and 
three nights. Jonah 2 : 3, is, belly of hell : Margin, or, grave, cit- 
ing this verse. Mat. 12 : 40 ; showing that, heart of the earth, and 
grave, mean the same ; and citing Ps. 16 : 10, where the Douay and 
E. Y. word is hell ; showing that, hell, and heart of the earth, and 
grave, mean the same. Mat. 16 : 16, 18 ; Gr., Answering but Simon 
Peter, he said : Thou art that Christ, that son of that God which 
living: v. 18; [Jesus saith :] As thou art Peter, [meaning, prob- 
ably, as sure as thou art Peter,] upon this rock [foundation, i. e., 
upon what Peter had said of him in v. 16,] I will build of me the 
church : and gates, or, doors, of hades not shall maintain superiority 
over her, oi", it [i. e., the grave shall not retain the members of it :] 
Lat., gates, or, doors, of inferiis shall not prevail against her, or it : 
R] eims, the gates of hell shall not prevail against it : E. Y, the 
same : Ital., the gates, or, doors, of the inferno. Mat. 18:8; Gr., 
. . . good for thee it is to enter into the life halt, or, maimed, than 
two hands or two feet having, to be laid down in that fire which 
permanent, eternal : [i. e., the fire of the grave : it is put in oppo- 



4:4:4: 



THEOLOGY OF THE BIBLE. 



sition to life, because there will never be any deliverance from it 
of those who die in their sins. The cities of Sodom and Gomorrah 
are said to sufier the vengeance of eternal fire.] In v. 9, the Gr. is, 
to enter into the life, or, . . . into the gehenna of the fire ; Rheims, 
and E. Y., into hell fire. Mat. 19 : 28, 29 ; Gr., . . . you hoi, who, 
having followed me . . . v. 29, . . . (a) life eternal shall receive as a 
portion. Mat. 23 : 15 ; Gr., (a) son of gehenna : Lat., and Ital., 
the same : Rheims, and E. V., the child of hell. We have in the 
Old Testament, 1 Sam. 20: 31 ; Heb., . . . for (a) son of death he: 
Gr., the same : Lat., the same : Douay, for he is the son of death : 
Ital., for it is necessary that he die : E. Y., for he shall surely die. 
Mat. 23 : 33 ; Gr., serpents, ofispring, or, progeny, of vipers, how 
can ye flee, or, escape, apo, from, from out of, tes kriseos, that final 
issue, of the gehenna f [This may mean, either, how can you expect 
to be raised to life from, or, out of the grave, or, how can you ex- 
pect that the grave will not be your final doom ?] Lat., from the 
J^^c?^c^Vw^, judgment, decree, of gehenna? Rheims, from the judg- 
ment of hell ? Ital., how will ye fly away from the giudicio, judg- 
ment, sentence, of the geeniia? E.Y., 'how can ye escape the dam- 
nation of hell ? ' If the Lat. word damnatio had been used here, 
this would be, the condemDation of the grave, i. e., condemnation 
to the grave as a finality. I may as well here dispose of the E. Y. 
word damnation. It has come to pass that in Orthodoxy it is used 
to signify, continuous eternal conscious punishment, ' continuous in- 
fliction,' as we have seen it expressed by Whately. Now our word 
damnation is the Lat. word damnatio : the n is added to give it 
an English termination. The only definitions given of the Latin 
damnatio are, ' condemnation, or, condemning ; ' which all under- 
stand to be, an act performed, finished, done. There is no Lat. 
noun condamnatio, or, condemnatio. There are the Lat. verbs, 
damno and condemno, each defined, to condemn. We thus see, 
that condemnation and damnation mean the same, llie Lat. verb 
condemno, is used in Mat. 12 : 7, 37; 20 : 18. In Mark 3 : 29, the 
Gr. is : . . . but liable to a penalty is of an eternal Jcrisis, decision, 
final issue : Lat., but obnoxious will be of (an) eternal delictum, 
oflence : Rheims, but shall be guilty of an everlasting sin : Ital., 
but shall be subject to Q\>QYn2l giudicio, judgment, sentence, decree : 
E. Y., but is in danger of eternal damnation : [i. e., in Orthodoxy, 
eternal conscious punishment.] Mark 10 : 33 ; Gr., shall sentence, 
or, condemn, him to death : the Lat. verb used here is damno, con- 
demn: Rheims, Ital., and E. Y., condemn. [Whv did not the 



THEOLOGY OF THE BIBLE. 



445 



E. y. give, damn him to death ? damn is just as proper for the Lat. 
damno as damnation is for the Lat. damnatio.'] Mark 12 : 40 ; Gr., 
. . . houtoi^ these, shall receive more eminently, or, more eminent, 
[I think the first gives the meaning best ; i. e., these especially], 
krima^ sentence, condemnation: Lat., more swift, or, speedy, Jwt^f- 
cium, judgment : Rheims, shall receive greater judgment : Ital., 
elder condemnation : E. Y., greater damnation. In Luke 6:37; 
11 : 31, 32, the Lat. has its verb condemno. In Luke 23 : 4-0, the 
Lat. is damnatio : E. Y., condemnation. [Why did not E. Y. give 
damnation here ?] In Luke 24 : 20, the Lat. is, delivered him to (the) 
damnatio [for which the E. Y. gives so often damnatio7%] con- 
demnation, of death: Ital., to be judged, or, sentenced to death: 
Rheims, and E. Y., to be condemned to death. [Why did not the 
Rheims, and E. Y., give here, to damnation of death ? This simple 
verse should put to shame all Ecclesiastics who use the word dam- 
nation in the sense in which Orthodoxy has come to apply it, 
namely, the sense of eternal conscious punishment. It is Jesus who 
is here spoken of] In John 3 : 17, 18, the Lat. verb is judico, to 
give sentence, condemn : and in v. 19, its word judicium, j^^<lg" 
ment : E. Y., condemnation. John 5 : 28, 29 ; Gr., Do not wonder 
at this : for shall come (an) hour in he, which, hoi, those, in tois, 
those, mnemeiois, secure places where precious things are stored 
up and preserved, shall hear the word, or, voice, of him, v. 29, And 
shall be caused to go out of, or, emanate from, hoi, tliose, the good 
having done, els, in, (a) resurrection of life : those but the bad 
having done in (a) resurrection of TcHsis, final issue : Lat., oi judi- 
cium, judgment, doom : Rheims, unto the resurrection of judgment : 
Ital., in resurrection of condemnation : E. Y., unto the resurrection 
of damnation. [This verse cannot, and was not intended by the 
Christ to shew that the wicked will be raised : it would overturn 
the uniform, and unbroken testimony of Scripture to the contrary. 
The word mnemeiois used by him disproves any such intention. 
Again : It will not be known to whom the grave is the final issue, 
the condemnation, but by their not rising : hence, it is not the 
wicked w^ho will rise, but their condemnation, final issue : and the 
text in the Gr. is in entire accordance with the Christ's usus lo- 
quendi — mode of speaking.] In John 8:10; the Lat. verb is con- 
demno. Rom. 1 : 32 ; Gr., Who that dihaioma, sentence, decree, 
of God, knowing that hoi, those, the such doing befitting death 
are. [This can have no other meaning than death eternal ; for all 
die.] Rom. 3:8; Gr., hon, of whom, the krima, sentence, con- 



446 



THEOLOGY OF THE BIBLE. 



demnation, just, or, right, is : Lat., damnatio : Ital., condemnation ; 
Rheiras, and E. Y., whose damnation is just. Rom. 8:1; Gr., no 
hence now JcataJcrima^ sentence of death, condemnation, tois^ to 
those, in Christ Jesus: Lat., of damnatio : Rheims, Ital., and E.V., 
no condemnation. Rom. 9 : 22 ; Gr., vessels of wrath fitted eis^ for, 
apoUian^ loss, perdition, destruction, death. [These definitions 
shew what death is to the wicked.] The Lat. is, fitted for intcri- 
tum^ extinction, destruction, death : Ital., fitted to perdizione^ per- 
dition, destruction : Rheims, for destruction : E. V., to destruction. 
Rom. 14 : 23 ; Gr., kataJceJcritai^ is passed sentence against, con- 
demned : Lafc. is damnatus^ condemned : Rheims, is condemned : 
Ital. is condemned : E. V., is damned : Margin, judged^ or, con- 
demned. 1 Cor. 11 : 29 ; Gr., krima, sentence, condemnation : Lat., 
judicium^ judgment : Rheims, judgment : Ital., judgment : E. V., 
damnation. 1 Cor. 11: 32; Lat., not damnemur^ [from damno\ 
not we be condemned : Rheims, Ital., and E.Y., condemned. 1 Cor. 
11: 34; Gr., sentence, condemnation : TiELt., judicium : Dou- 

ay, judgment : Ital., judgment : E. Y., condemnation. 2 Cor. 3:9; 
Lat., damnatio : Rheims, Ital., and E. Y., condemnation. In 2 Cor. 
7 : 3, the Lat. verb is condemno. 2 Thess. 2:12; Gr., that kritho- 
si, [from krino,] may be discriminated, judged, accused, passed 
sentence upon, all hoi, those, &c. : Jjnt., judice7itur, [from judico,'] 
may be condemned, given sentence, all, &c. : Rheims, may be 
judged : Ital., may be judged : E. Y., might be damned. 1 Tim. 
- 5 : 12; Gr., Having krima, sentence, condemnation: Lat., Having 
damnatio : Ital., Having condemnation : Rheims, Having damna- 
tion : E. Y., Having damnation. [This can only mean, have sen- 
tence of death, condemnation of death. It cannot mean. Having 
eternal conscious misery. That damnatio, condemnation, means 
an act finished. See E. Y, Mark 14 : 64.] James 3:1; Gr., Not 
many [i. e., variant] teachers be ye, brothers of me, knowing hoti, 
that, better, or, superior, krima, judgment, we shall receive : [i. e., 
by not being variant, but agreeing teachers :] Lat., majus judicium, 
more weighty consideration, we shall draw, or, get : citing Mat. 23 : 
8, where the Gr. is, for one is of you the guide, the Christ : but all 
you brethren are. [And, as brethren in Christ, must all teach the 
same things] : Rheims, the greater judgment : Ital., greater con- 
demnation : E. Y, the greater condemnation. [The Ital. is clearly 
wrong ; and the E. Y. follows the mistake.] 2 Pet. 2:3; Gr., 
krima, sentence, condemnation, . . apoleia, loss, perdition, destruc- 
tion : Lat., judicium, judgment, doom, . . . perditio, loss, abolislv 



THEOLOGY OF THE BIBLE. 



447 



ment, loss past recovery : Rheims, judgment, . . . perdition : ItaL, 
judgment, . . . perdizion^ perdition, destruction : E. V., judgment, 
. . . damnation. 2 Pet. 2:6; Lat., damnavit [from damno^l Elieims, 
Ital., and E. Y., condemned. 1 John 3 : 20 ; For if katagi- 
noske, accuse, reproach the kardia^hediTt^ mind, reason, soul, of us: 
[An expression similar to the breath holy forbade : the breath holy 
saith.] The Lat. yerb is reprehendo, reprove, blame, us : Kheims, if 
our heart reprehend us: Ital., if our cuore^ heart, mind, soul, (us) 
condemn : E. V., For if our heart condemn us : [The Gr. is not, re- 
proach us ; but if kardia of us reproach : the Ital., inserts us in 
Italics.] Jude, v. 4; Gr., krima^ sentence, condemnation: Lat., 
judicium^ judgment : Rheims, judgment : Ital. and E. V., condem- 
nation, Jude V. 15; Gr., To effect krisin, final issue, judgment, 
against all, &c. : Lat., To do judicium against all : Ital., to do judg- 
ment against all, cfcc. : Rheims, To execute judgment upon all . . . 
the ungodly : E. V., the same. [On the theory of Orthodoxy this 
cannot be done ; for there is no end to eternity ; and consequently, 
on that theory, judgment can never be executed.] 

I proceed now with GRAVE. 

Mat. 27 : 52, 53 ; And the mnemeia^ [the same noun used in 
John 5 : 28, given before,] secure places where precious things are 
stored up and preserved, were opened ; and many somata of those 
lain down to rest, or, that had died, holies were awakened, or, arose : 
V. 53 ; And coming out of the mnemeion [the same noun used in v. 
52] after the awakening, or, erection, of him, &c. Mat. 27: 60; 
the same Gr. noun, mnemeion^ is used twice in this verse. E. V., 
tomb, sepulchre. In Mat. 28 : 8, the same Gr. noun is used. In 
Mark 6:29, the same Gr. noun is used : E. Y., tomb. Mark 9 : 43 ; 
Gr., into the geheizna, into that fire which uuextinguishable : Lat., 
gehenna: Ital., geenna: Rheims, and E. Y., hell. Mark 9 : 45 ; 
the same. Mark 9 : 47 ; Gr., into the gehenna of the fire : Lat., ge- 
henna : Ital., into the geenna of the fire : Rheims, into tlie hell of 
fire : E. Y., into hell fire. Mark 15 : 46 ; Gr., and laid him in a 
mnemion^ ... a stone upon the door of the mnemion. In Mark 
16 : 2, 5, 8, the same Gr. word is used. Luke 10 : 15 ; Gr., hades: 
Lat., infer mis : Ital., the inferno : Rheims, and E. Y., hell. Luke 
1 1 : 44 ; Gr. . . . for ye are as those mnemeia which invisible, and 
those men which walking about above know not. Luke 11 : 47 ; 
Gr., the mnlmeia of the prophets : v. 48, the same. Luke 12:5; 



448 



THEOLOGY OF THE BIBLE. 



Gr., into the gehenna: Lat., gehenna : Ital., into the geenna: 
Rheims, and E. V., into hell. Luke 16 : 23 ; Gr., And in the hades : 
Lat., And sepultus est in inferno^ and was buried in infernus : 
Rheims, and he was buried in hell:- Ital., v. 22, 23 ; . . . and was 
buried. And being in the pains of the inferno^ he lifted up the 
eyes, and, &c. : E. V., v. 22, 23 ; ... and was buried; And in hell 
he lifted up his eyes, being in torments, and, &c. [The Lat. and 
Rheims so point as to make, was buried in infernus^ — Rheims, he 

was buried in hell] Luke 16: 30; Gr but if some one from 

dead should go to them : v. 31 ; Gr., . . . though some one from 
among dead should arise. [' From dead,' in these verses, means the 
same as from hades, the grave, Lat., infernus, Rheims, and E. V., 
hell.] Luke 23 : 55 ; 24 : 1, 2. In each of these the Greek word is 
mnemeion. John 11 : 17 ; Gr., mnemion : E. Y., grave ; v. 31, the 
same : v. 38, the same. John 12 : 17 ; Gr., out of the mnemeion. : 
Lat., out of monumento, (the) sepulchre : Ital., out of the monumen- 
to : Rheims, out of the grave : E. V., out of his grave. Acts 2 : 27 ; 
Gr., in hades: Lat., in infernus: Ital., in the places sotterra, under 
ground: Rheims, and E. Y., in hell. Acts 2 : 29 ; Gr., mnemeion : 
E. Y., sepulchre. Acts 2 : 31 ; Gr., in hades: Lat., in infernus: 
Ital., in the places sotterra : Rheims, and E. Y., in hell. Acts 4:2; 
Gr., from among dead. [Signifying the same as from hades, the 
grave.] Acts 8:2; Gr., But suneJcomisan, together took care of, 
attended to, carried, or, took away, ton, that, Stephen, men cautious, 
or, provident : Lat., But took care of, or, attended to, Stephen men 
cautious, or, provident : Rheims, And devout men took order for 
Stephen's (funeral) : Ital., And some men religious carried (to sep- 
pelir, bury, hide,) Stephen : E. Y., And devout men carried Stephen 
(to his burial) : [equivalent to, carried him to hades, Rheims, and 
E. Y, to hell.] Acts 13: 29, Gr., mnemeion. Rom. 10 : 7 ; Gr., 
the abussos — the bottomless, bottomless pit, abyss, . . . from among 
dead, [meaning the same as abussos, which has been before used for 
the grave. The grave, Rheims, and E. Y., hell, is called a bottom- 
less pit, because, as elsewhere said, it cannot be satiated.] Rom. 
11 : 15 ; Gr., life from among dead: [i. e., from hades, the grave.] 
1 Cor. 15 : 55 ; Gr., O death . . . O hades: Lat., O mors . . O mors: 
Rheims, O death, . . . O death: Ital., O death, . . 0 inferno: E.Y., 
O death, . . . O grave. Ephes. 4:8; Gr., Because he, or, it, [the 
gift mentioned in v. 7] speaketh, or, saith " Anabas, [second aorist 
of anabaino^ came forth, or, ascended, mto elevation, [i. e., from 
the grave,] he hath made prisoner captivity, and gave domata, 



THEOLOGY OF THE BIBLE. 449 

gifts, presents, to the men" [to men:] Lat., Coming up into the 
high, captive he led captivity ; he gave gifts to men : Rheims, 
[also given as a quotation,] Ascending on high he led captivity 
captive : Ital., Through, or, by, the which thing he saith : Being- 
raised on high, he hath led into captivity multitude of prisons, he 
hath, &c. : E. V., Wherefore he saith, when he ascended up on 
high, ne led captivity captive, &c. [It is plain that the meaning 
is, Ascended, Come forth, from the grave, which was the captivity 
of him ; and his ascension from it is called, making it prisoner : and 
what is it but his resurrection that can with emphasis be said to 
give gifts, presents, to men ? and the next verse shews that ascen- 
sion fi*om the grave is meant : v. 9 ; Gr., That but, he ascended, or, 
came forth, what is it if not, or, unless, because, or, that, hai^ 
also, he went down, or, descended, first into the lower parts of the 
earth ? [i. e., into the grave :] Lat., That but he came up, or, as- 
cended, what is it if not, or, unless, because he went down, or, de- 
scended, first into inferiores^ [comparative of inferus^ for which the 
Rheims, and E. V., so often give, hell,] the inferior, lower parts, 
of earth ? Ital., Now that : He is raised, or, ascended, what thing 
is it (other), if not that first also he was descended into the parts 
more low of the earth ? Rheims, Now that he ascended, what is it, 
but because he also descended first into the lower parts of the 
earth? see E. Y. We then have, v. 10 ; Gr., Ho, who, went down, 
or, descended, the same is 7ml, also, ho, who, came up, or, ascended, 
huperano, overhead, of all the heavens, [i-e., pre-eminent; his re- 
surrection was proof of his pre-eminence,] in order that he might 
fulfil those all: [i. e., all those things which had been promised 
through him.] Ephes. 5:14; Gr., Because it [the light] speaketh, 
or, saith : [We have had, ihepneuma holy (Rheims, and E.Y., the 
Holy Ghost) speaketh, or, saith : then follows in quotation marks :] 
" JEgeirai, awake, ho, who, at rest, or, sleeping, kai, and, or, yea, 
anasta, stand up, or, arise, eh ton nekron, from among the dead, and 
epiphausei, shall enlighten, (metaphor., render happy, says Donne- 
gan,) thee the Christ: Lat., from (the) moftuis, [plural,] deads: 
Ital., from morti, [plural,] deads, and Christ to thee shall shine : 
Rheims, Wherefore he saith : " Rise thou that sleepest, and arise 
from the dead : and Christ shall enlighten thee : " E. V., Wherefore 
he saith : Awake thou that sleepest, and arise from the dead, and 
Christ shall give thee light. In 1 Sam. 2 : 9, we have, E. V., and 
the wicked shall be silent in darkness : Heb. in darkness idmu, shall 
cease. In Isai. 26 : 19 ; we have, E. V., Awake and sing, ye that 
29 



450 THEOLOGY OF THE BIBLE. 

dwell in dust, for . . . and the earth shall cast out the dead : [' that 
dwell in dust ' is equivalent to ' the dead.' But observe what sad 
work the article the before dead, in the E. V., makes of this verse. 
They that dwell in dust are called upon to awake and sing ; and 
then * the dead' at the close of the verse, if (as by inserting the in 
other places Orthodoxy would make it mean) it means all the dead, 
the wicked dead are to awake and sing.] The Heb. of Isai. 26 : 19 
is : Shall live, dead of thee ; become withered of me shall arise, 
they shall be caused to awake, and shall shout for joy, dwelling 
[who dwelt] in dust ; for dew of herbs, (metaphor, of prosperity, 
says Ges.) dew of thee ; but, earth, or, dust, of wicked tphil^ 
shall be spit out, or, cast down : [see tphl^ and nphl .•] Ges., under 
aiire^ gives, " for the dew of herbs is thy dew," i. e., says he, " the 
dew of God shall refresh those that rise from the dead, like the dew 
refreshes plants: " Gr., Shall arise, or, stand up, hoi nehrol^ dead, 
[without the article,] yea, shall be awakened Ao^, those, in the 
mnemeiois^ secure places, &c., [given before,] and shall rejoice hoi, 
those, [i. e., some that are] in the earth, or, dust : for he, that, dew 
he, which, of thee (a) remedy to, or, for, them is ; but the earth, or, 
dust, of the wicked shall perish, or, fall : Lat., and Douay, Thy 
dead (the Douay adds, men) shall live, my slain shall rise again ; 
awake, and give praise, ye that dwell in dust, for, dew of light thy 
dew, and land of giants thou shalt pull down into ruin : Ital., The 
thy dead shall return to life, the my body dead (also it, and) they 
shall arise. Awake, and rejoice, ye that dwell in the dust ; for, 
(what is) the dew to the herbs, (such shall be) the thy dew, and 
the earth shall cast forth the dead : see E. V., taken from the Ital. 
Col. 1:18; Gr., And he is the head of the body of the church : hos, 
who, is (a) beginning, (a) first born , eJc ton neJcron, from among the 
dead. 1 Thess. 5:5; Gr., . . . w^e are not sons of night, not at all 
of darkness. James 3 : 6 has been given before, under gehenna. 2 
Pet. 2: 11 ; Gr., . . . hois, to whom, that darkness of the darkness 
[of darkness] for ever is kept. Jude v. 13 ; Gr., stsivs planetai, like 
planets, or, wandering about, hois, to whom, that darkness of the 
darkness forever is kept. Rev. 1:18; Gr., And ho, who, living : 
and I was dead, and lo living €i7ni, I exist, to the times of the 
times, or, the ages of the ages : amen, verily : and I hold the keys, 
or, doors, of the hades /cat, yea, or, and, of the death : Rheims, and 
E. Y., and have the keys of hell and of death. Rev. 6:8; Gr., . . . 
and lo a horse pale, and ho, who, seated upon him, (a) name to him 
the /death : and the haides followed in company with him : and was 



THEOLOGY OF THE BIBLE. 



451 



given to them exousia, privilege, to kill en through, by means of, 
sword and en famine and en death. Rev. 9:2; Gr , And he open- 
ed the well of the abiissos, abyss, [used as before seen, for the 
grave.] Rev. 11:9; Gr., And shall look at, behold, eJc, from among, 
the peoples . . the corpses of them, . , kal, yea, or, and, the corpses 
of them they shall not let go to be put in graves. Rev. 17 : 8 ; 20 : 
1, 3 ; Gr., abussos. Rev. 20: 10; Gr., And Ao, that, diabolos^ ac- 
cuser, [sin] Ao, which, or, who, [personified,] leading astray them 
[led them astray] was thrown, overthrown, or, laid down, into that 
swamp of that tire and sulphur, where that wild beast and that 
false prophet : and hasanisthesontai^ they shall be put to the proof, 
&c. Rev. 20 : 13 ; Gr., And gave, or, yielded, the sea toiis^ those, 
in it dead, and the death and the hades gave, or, yielded, tons, 
those, in them dead: Lat., death and infemus: Ital., death and the 
inferno : Rheims, death and hell: E. V., death and hell: (Margin, 
or, the grave : citing 1 Cor. 15 : 55.) The Gr., those in it dead ; 
those in them dead ; does not mean all the dead ; it means, simply, 
dead in it, . . . dead in them, i. e., of, or, from among, dead in it . . 
in them. To make it mean all the dead would contradict all Scrip- 
ture. And if we render the Gr. tons, here, the, we have seen num- 
berless instances where this Gr. particle is not rendered, because 
preceding a noun used in an abstract sense. We say, ISTew Jersey 
sent her men to the field. This does not mean all her men ; but of, 
or, from among, her men. And if we should say sent those men of 
her to the field, the expression would still more plainly shew, that 
some of her men was meant. The Gr. words, thanatos, and hades, 
used in this verse. Rev. 20 : 13, are the same two Gr. words used 
in 1 Cor. 15 : 55 ; and the two Ital. words are the same in both 
these verses. In 1 Cor. 15 : 55, the Lat. uses, death, and death ; 
in Rev. 20 : 13, it uses, death, and infemus: the Rheims, in 1 Cor. 
15 : 55, uses death, and death : in Rev. 20 : 13, it uses, death and 
hell: in 1 Cor. 15 : 55, the E. Y. uses, death, and grave: in Rev. 
20 : 13, death and hell. Rev. 20 : 14 ; Gr., And the death and the 
hades were thrown, overthrown, or laid down, into that swamp of 
the fire : this is ho, that, deuteros, last. [Of two, the second is call- 
ed last : see Donnegan, deuteros ; where elthe deuteros is rendered, 
he came last. When three things are spoken of deuteros would be 
second : but a third death is not spoken of Orthodoxy's hades (so 
often rendered hell by the Rheims, and E. Y.) is its lake of fire ; 
so that it would have its lake of fire cast into its lake of fire. The 
meaning of the Scripture language is, that death and the grave 



452 



THEOLOGY OF THE BIBLE. 



(there would be no grave if no death) shall be put an end to ; and 
this is shewn by Rev. 21:4; Gr., . . . and the death not shall be 
any more, or, no longer, no more, shall be. And in 1 Cor. 15 : 26, 
we have, Gr., (A) last, or, latest, enemy Jmtargeitai, shall be left 
unemployed, the death : Lat., But last enemy shall be broken up, 
death : Rheims, And the enemy death shall be destroyed last : Ital., 
The enemy (that) shall be destroyed the last (is) death : E. V., The 
last enemy (that) shall be destroyed (is) death : Margin, " It might 
have been well to omit the two supplementary words given in ital- 
ics."— Ed. 

In Ps. 89 : 47, the Psalter version is : and shall he deliver his 
soul from the hand oi hell f The E, V. is, v. 48, shall he deliver his 
soul from the hand oithe grave? And Whately, p. 194, has, " hell, 
i. e., the grave." 

I have given more space than was necessary to the Douay, 
Rheims, and E. Y. word hell. But inasmuch as to shew that it 
means the grave really covers the whole ground we are exploring ; 
and lest it might be supposed that some passage could be found 
which gives it some other meaning, I have given every passage 
where it occurs. It covers the whole ground, because, there being no 
such place as the Orthodox hell, there can be nothing to go there. 
The meaning of the word soul has brought us to the same result : 
and so will that of every other of the words we have proposed to 
examine. The Scripture is, as it necessarily must be, perfectly har- 
monious in all its parts. Truth is single : every truth fits every 
other truth. This reminds me of an incident which occurred a few 
years ago, which the reader will, I think, excuse me for giving. A 
very religiously disposed gentleman, from a distance, spent a night 
with me. In the course of the evening he introduced a conver- 
sation on the Bible by remarking : I read my Bible, and read it, 
and read it ; but I find it a tissue of contradictions. I told him, that 
was because he began with a wrong understanding of a word used 
in his Bible. He had accepted the dogma, the immortal soul ; and 
it was no wonder that with that fixed in his mind he should find 
his Bible a tissue of contradictions. He had got about as much of 
Greek in his boyhood as other boys get. I went into my study 
and got the Septuagint and a Greek Lexicon. I found he could 
yet handle the Lex. I selected a few passages ; and he, with the 
aid of the Lexicon, studied out the meaning of them. He at once 
expressed his amazement ; and the conversation was continued to a 
late hour. He was at my house again not long since ; and he then 



THEOLOGY OF THE BIBLE. 



453 



told me, with an expression of great satisfaction, that he had got 
entirely rid of the old system. And now I find myself led to give 
incidents of like character, besides those mentioned in a former part 
of this work. A gentleman with whom I have lately become ac- 
quainted told me that he was at one time a full member, and a 
class leader in a Methodist church ; but that, having become satis- 
fied that the immortal soul dogma could not be sustained, he ex- 
pressed that opinion to the class. That in consequence he was told 
he had better leave the church ; and that he did so. Another gen- 
tleman, one of my own profession, who was a communing member 
of a New School Presbyterian Church, has told me, that after much 
persuasion by his pastor he took a Bible-class. That therefore he 
gave more of his time to the study of the Bible ; and that thereby 
he became satisfied that the system he had embraced was wrong : 
and that he gave up his class. And, as was natural, this gentle- 
man was well-nigh led entirely astray. I now venture to give two 
incidents showing the surprise which even scholars express on 
hearing any one say what such and such a passage is in the Hebrew 
or the Greek. Meeting a clergyman, on a short journey, some 
three years since, the subject of the Bible was introduced. I found 
him thoroughly versed in the E. V. I gave him a number of pas- 
sages from tne originals : and after only about one hour's conver- 
sation, he said to me : You are a man of millions ; and a lawyer 
too ! This gentleman called on me afterwards to get the Hebrew 
of certain passages : and after I had rendered them from the Heb., 
and he had taken the renderings in writing, he said to me : I would 
willingly give $50,000 for your knowledge of the Hebrew and the 
Greek. The other incident is this : After a short journey in a stage 
with a professional brother, a communing member of a Baptist 
Church, and a Sunday-school teacher, and as we were about to alight 
at a public house in which we spent two evenings together, he said 
to me : You are a man of millions : nobody studies the Bible as 
you have studied it. In the evenings we spent there together the 
conversation on the Bible was continued. I gave him many pas- 
sages ; among them Job 14 : 14. The effect produced on his mind 
will appear from what he said to me the morning we were to 
leave. It was this : If you desired a place of emolument, and I 
had the giving of it, I would put you at the head of the Theologi- 
cal Seminary at Princeton, to teach the Professors how to read the 
Bible. I was struck with the expression used by each of these 
gentlemen without knowing that any other had used it : You are 



454 



THEOLOGY OF THE BIBLE. 



a man of millions. I feel at liberty to give these two last incidents, 
for the reason that they accord with and support what has been 
before given from Prof. Wilson, p. 69 of this work. 

As to the Donay, Kheims, and E. Y. words, 
SATAX,— DEVIL. 

Some passages have been before given, shewing the meaning of 
the Hebrew words, and of the Gr. words used for them. See p. 
145, under Ps. 11 :/3 ; p. 152, under Ps. 109 : 20 ; p. 226, under 
Wisd. 2 : 24 ; p. 240, under Ecclesias. 21 ; 27 ; and p. 244, under 
the same, 5i: 6. There are two words in the Heb. signifying the 
same thing, namely tsr, and stn, each defined, an adversary, an 
enemy. We all understand, that sin, that is, the principle of evil, 
our sin-disposed nature, is our great adversary, — enemy : and Or- 
thodox Ecclesiastics use the phrase ' sin is the great adversary of 
souls.' This j)rinciple of evil, — sin — is often personified in Scrip- 
ture : and what is there that is not personified in Scripture ? Even 
the words in John 8 : 34 ; Gr., I say to you, hoti, that, who doing 
the sin [doing sin], (a) servant is of the sin [of sin.] Orthodox 
Ecclesiastics use the phrase ' serve the devil.' 

In l^umb. 22 : 22, the Heb. word is stn ; thus : (a) mlak, mes- 
senger, of Jehovah in way of him for (a) stn to him : Gr,, diadcdein, 
to accuse, or, deceive,' him : [from the verb diaballo, whence the 
Gr. noun diabolos, an accuser, for which the Rheims, and the E. V., 
so often give devil in the IN'ew Testament :] the Lat. gives, simply, 
stood in the way against : Douay, the same : Ital, for to contradict 
him : E. V., for an adversary against him. 

Numb. 22: 32 ; Heb., . . . for (a) stn: Gr., for diaholen, a re 
proach : Lat., that adversarer^ I might thwart, thee : Douay, Ital., 
and E. V., to withstand thee. 1 Sam. 1:6; Heb., tsr : Ital., and 
E. Y., adversary. 1 Sam. 29:4; Heb., . . . that not he be to us (a) 
stn in (the) battle: Gr., epiboulos^ (a) plotter: Lat., Douay, and 
E. Y., lest he be an adversary to us. 2 Sam. 19 : 22 ; Heb., stn: 
Gr., epihoulos : Lat., satmi : Douay, a satan : Ital., in place of Sa- 
tan : E. Y., adversaries. [We thus see, that stn grew up in Rome, 
from a small s in the Latin to a big S in the Italian.] 1 Kings 5:4; 
The Heb. is v. 18, . . . not (a) stn and not phgo ro, (an) incident of 
evil: [de evil, d'evil, devil:] Gr., v. 4, not is epihoulos^ and not is 
a miss poneron^ bad : Lat. v. 4, and not is satan^ nor occurrence 
malus^ bad : Douay, and there is no adversary nor evil occurrence : 
[Here even the Douay gives adversary for the Latin satan .*] Ital., 



THEOLOGY OF THE BIBLE. 



456 



V. 4, 1 not have avversario any nor unfortunate accident : E. V., (so 
that there is) neither adversary nor evil occurrent. [Graglia's Ital. 
Diet, gives the noun avversario twice ; defining one, adversary, 
and the other, the devil !] 1 Kings 11 : 23 ; Heb., And set up God 
to him (a) stn^ Arzun, son of Alido : Lat., and Douay, an adver- 
sary : Ital., an (other) avversario^ Rezon, son of Eliada : E. V,, the 
same. 1 Kings 11 : 25 ; Heb., And he became (a) stn to Israel all 
(the) days of Solomon : Lat., and Douay, (an) adversary: Ital., av- 
versario : E. y., an adversary. [The two foregoing verses are 
omitted in my copy of the Greek.] 1 Chron. 21 : 1 ; Heb., but, 
arose (a) stn upon, or, unto, Israel : Gr., kai^ but, (a) diabolos^ an 
accuser, calumniator : Lat., But (a) Satan, &c. : Douay, And Satan 
rose up against Israel : Ital., Xow Satan was raised against Israel : 
E. v.. And Satan stood up against Israel. 

In Job 1 : 6, V twice, 8, 9, 12 twice ; 2:1,2 twice, 3, 4, 6, 7, 
the Heb. is, he stn^ that adversary, [a personification of sin : 2:7 is 
the last appearance of this dramatis persoyia in this dramatic poem.] 
Ps. 109 : 4 ; Heb., Instead of ahebt^ breathing after, [for earnestly 
desiring] me, istnu^ they became stns of me : Gr., Instead of the to 
wait on me, endieballon^ they calumniated, me, [for the Heb. they 
became stns of me :] Lat., and Douay, they detracted me : Ital., In 
place of the love I have to them borne, to me they are been avver- 
sari : E. y.,For my love they are my adversaries. [How many 
Orthodox Satans are there ? I thought there was but one ; that 
Satan was Orthodoxy's Head-Devil.] Ps. 109 : 6 ; Heb., Cause to 
visit upon him rsho, an unrighteous, w, even stn^ (an) adversary, 
let stand on right hand of him : Gr., diaholos^ (an) accuser, calum- 
niator : Lat., didbolus : [There is no such Lat. word, and, accord- 
ingly, it is not given in the Lat. Diet. : it is the Gr. word diabolos.~\ 
Douay, Set thou the sinner over him : and may the devil stand at 
his right hand : Ital., Appoint us il maligno^ the devil, over him ; e, 
yea, cause that Satan stand at his right hand : [Graglia gives w.alig- 
no as a noun, and defines it, the devil ; and as an adjective, defining 
it, malicious, hurtful; even the E. Y. takes it here for the adjec- 
tive :] E. v.. Set thou a wicked (man) over him : and let Satan 
stand at his right hand : the margin, for Satan, gives, " Or, an ad- 
versory," citing Mat. 5 : 25 ; where the Gr., has antidikos, adver- 
sary, twice ; the Lat., adversarius^ twice ; the Ital., avversario^ 
twice; the Rheims, and E. Y., adversary, twice : so that the mar- 
gin shows that the Ital., and E. Y., Satan means, an adversary. 
Ps. 109: 29 ; The Heb. here has, s^mng me; the Gr,, Aoi, those, 



456 



THEOLOGY OF THE BIBLE. 



endiahallontes, calumniating, me: Lat., and Douay, who detract 
me : Ital., Let my adversaries : E.V., the same. Zech. 3:1; Heb., 
and Ae, that, stn, adversary, standing on right hand of him for (a) 
stn to him : Gr., and Ao, that, diaholos stood on right hand of him 
to be adverse to him : Lat., and (a) sat an . . . that he might op- 
pose, or, thwart, him: Douay, and satan stood ... to be his adver- 
sary: Ital., and Satan stood . . . for to be against him, as party 
adverse : E. V., and Satan (margin, an adversary, citing Job 1:6; 
1 Pet. 5 : 8,) standing at his right hand to resist him : (margin, to 
be his adversary;) Zech. 3:2; Heb., And said Jehovah to he^ that, 
stn : will reprove, or, rebuke, Jehovah thee, that, stn^ ii, yea, will 
reprove, or, rebuke, Jehovah thee, Ae, that, hath approved on, or in 
Jerusalem, &q. The Gr. gives diaholon and diahole in this verse : 
the Lat., satan and satan : Douay, satan and O satan : Ital., Satan 
and O Satan: E. V., the same. 

Isai. 59 : 18 ; Heb., as, upon works ^, so, upon will he repay 
anger to tsr% (the) adversaries, of him, recompense to the enemies 
of him, to (the) sea shores recompense he will repay. The Gr. word 
for tsr here is hupenantios, enemy, antagonist : it gives for the whole 
Heb. verse : As of givings back in return a giving back in return 
disgrace to the enemies : Lat. Like as to retaliation as if to (a) repay- 
ment of indignation, or, anger, to his enemies [Heb. tsTi\ et^ even, 
or, and, vicissitude to his enemies ; to (the) islands vicem he will 
repay : Douay, As unto revenge, as it were to repay wrath to his 
adversaries, and a reward to his enemies : he will repay the like to 
the islands : Ital., As for (to do) retributions, so, for to render an- 
ger to his enemies, [Heb. tsri,'] retribution to his avversari ; for to 
render the recompense to the islands : E. V., According to (their) 
deeds, (margin, recompenses,) accordingly he will repay, fury to his 
adversaries, recompense to his enemies ; to the islands he will re- 
pay recompense. Isai. 64 : 2 ; Heb., v. 1, tsri : Gr., v. 2, hupen- 
antious : Lat., v. 2, enemies : Douay, v. 2, enemies : Ital., v. 2, 
enemies: E. V., v. 2, enemies. Jer. 50: 7; Heb. tsri: E. V., ad- 
versaries. JSTahum 1: 2; Heb., tsri: Gr., hupenantious : Lat., 
enemies : Douay, adversaries : Ital., avversari : E. Y., adversaries. 
There is the vowel sound of a in r, so that the sound of the two 
Heb. letters ts and r is tsar : and this is the true sound of the Zar 
of Kussia. He might as well be called Satan, the Devil, as to make 
the Orthodox Satan, Devil, out of the Heb. letters stn. These pas- 
sages, with those that have been given in preceding pages, w^ill do 
for Orthodoxy's Head-DeviL But the reader may think that the 



THEOLOGY OF THE BIBLE. 



457 



lesser Orthodox devils ought to be disposed of. We will, therefore, 
now dispose of them. 

In Exod. 20 : 4, we have, Heh., Not shalt thou make (or, as 
Ges. says, make not) to thee phsl, (a) carved : Gr., (an) idol : Lat., 
(a) graven, or, carved : Douay, a graven (thing) : Ital., sculpture 
any : E. V., any graven image. Exod. 34 : 15, 16, 17 ; E. V., v. 15, 
. . . they go a whoring after their gods, and do sacrifice unto their 
gods: V. 16, . . . and their daughters go a v/horing after their gods, 
and make thy sons go a whoring after their gods : v. 17, Thou shalt 
make thee no molten gods. Lev. 17:7; Heb., And not shall they 
slay in sacrifice more, victims to shorim, hairies, which they have 
gone a whoring after them : Gr., tois mataiois, to those lying 
[things] : Lat., daemonibus^ to daemons : [The Lat. daemon, which 
is the Gr. daimon, is defined, a daemon, good or bad, a good or 
bad genius ; Lares^ (household gods.) We thus learn, that the Gr. 
lying [things,] called, in the Gr. of Exod. 20 : 4, idols, there called 
by the Lat., graven ; by the Douay, graven (thing), is here called 
daemon ; and this is the Lat. word for which the Douay and E. V. 
of the Old Testament so often give devil ; and for which, as we 
shall see, the Rheims, and E. V. of the E'ew Testament so often 
give, devil.] The Ital. in Lev. 17 : 7 is, And they shall not sacri- 
fice more the their sacrifices to demonii [the same Lat. word,] de- 
mons : Douay, And they shall no more sacrifice their victims to 
devils : E. V., And they shall no more oflfer their sacrifices unto 
devils : Margin, " Literally, to he-goats. Many of the heathen 
deities — as Pan with his attendant Fauns and Satyrs — being repre- 
sented as bearing this form either wholly or in part : and the goat 
being in Egypt, where various kinds of animals were wont to be 
worshipped, an especial object of adoration." — Ed. [Thus at the 
very first occurrence of the word devil in the Douay, and E. Y., we 
learn what it means. The Hebrews, in their bondage in Egypt, 
followed the idolatry of Egypt. They were now forbidden such 
practice. The Douay and E. Y. devils were imported from Egypt. 
The Egyptians imported them from pagans farther east. Devils 
means, simply, [things] of evil : the Gr. gives, lying [things.] Lev^ 
19:4; Heb., Not shall ye face to, or, turn towards, he alilm, [an 
adjective,] those of nought, [i. e., those things of nought, meaning, 
idols:] Gr., Lat., Ital., and E. Y., idols. Lev. 26 : 1 ; Heb., alili : 
Gr., cAe^>Oj:>o^e^a, liand-made [things] : Lat., Douay, Ital., and E.Y., 
idols. At p. 387, 388, of this book, it is shewn, that sickness, dis- 
ease, is expressed in the Heb. and the Gr., by bad breath. We 



458 THEOLOGY OF THE BIBLE. 

shall see in the Rheims and E. Y. of the 'New Testament, evil 
spirit, and devil, given for disease, sickness. In Exod. 15 : 26, we 
have, Heb., . . . any he mhle of those diseases which I put upon 
Egypt I will not put upon thee; for I Jehovah healing thee : Dou- 
ay, none of the evils that I laid upon Egypt will I, &c. Deut. 
7:15; Heb., And will turn aside Jehovah from thee every hli, dis- 
ease, or, evil ; and any mdui, of (the) diseases, of Egypt those bad 
which thou hast known he will not put upon thee : Gr., every 
bodily indisposition ; and all diseases of Egypt those poneras, bad : 
Ital., . . . every sickness ; and will not put upon thee any of those 
wicked infirmities of Egypt, &c. : E. V., ... all sickness, and will 
put none of the evil diseases of Egypt, &g. [We thus see, that dis- 
eases are called evils ; and we shall see, that the Rheims and E. V. 
of the New Testament, call diseases devils. The meaning is, sim- 
ply (things) of evil.] In Deut. 22 : 19, we have, Heb., a name ro, 
bad, or, a name of evil, [if ro here be the noun:] Gr., a name po- 
neron, bad : Lat., and Douay, a very ill name : ItaL, Simalafama, 
a bad, or, ill, fame : E. Y., an evil name. Deut. 28 : 59, 60, 61 ; 
E. Y., great plagues . . sore sicknesses . . all the diseases of Egypt 
. . . every sickness . . . every plague ; 29 : 22 . . . plagues . . . sick- 
nesses : the Ital. malore, a noun, is defined, evil, disease. Lev. 
20 : 5 ; E. Y., . . all that go a whoring after him, to commit whore- 
dom with Molech. Deut. 32 : 16, 11 ; Heb., They excited jealousy, 
or, anger, of him by strange [things, meaning, their gods ;] by 
[things] abominable they irritated him; v. 17 ; They sacrificed to 
s/idim, idols, not God, gods they had not known, new [gods] ad- 
mitting ; not shorum, (the) hairies, (he-goats, as we have seen,) of 
the fathers of them : Ges., under shd, [of which shdim is the plu- 
ral,] citing this verse, gives for shdim, Gr., daimonia ; Lat., dae- 
monia : the Gr. of v. 17 is, they sacrificed daimoniois, to divinities, 
gods, goddesses, tutelary genii, causing the good or ill fortune of 
men, fortune, fate, chance : [The Gr. daimojiion and daimon are 
defined the same : sometimes one is used, and sometimes the other :] 
the Lat. word in v. 17 is daemoniis, [from the Lat. daemonium, 
defined, a good genius,] to good genii: Ital., They have sacrificed 
to demon ii, demons, [plural of demonio, for which Graglia's Italian 
Diet, gives, devil, demon : it is the Gr. word daimon^ for which the 
Lat. gives daemon .'] Douay, They sacrificed to devils : E.Y., They 
sacrificed unto devils. Judges 9 : 23 ; Heb., And, or, then, sent 
God ru-ach roe, (a) breath bad [for, a bad temper, or, feeling,] be- 
tween Abimelech and between holi, (the) lords, of Shechem ; and 



THEOLOGY OF THE BIBLE. 



4:59 



acted perfidiously holi of Shechem by, or, to, Abimelecli: Q^w^pneu- 
ma poneron^ a breath bad : Lat., a spiritus^ breath, very bad : Ital. 
a spirito maligno, a breath mah'cious, or, hurtful : Douay, a very 
evil spirit: E. V., an evil spirit : Margin, " i. e., a spirit of dissen- 
sion. It was sent by God, inasmuch as it was occasioned without 
blame on his part, by the dealings of his providence." — Ed. [A 
sp)irit of dissension is a breath of dissension. We shall find in the 
Rheims, and E. V., of the I^ew Testament, these same words evil 
spirit and their word devil used as meaning the same thing.] 
Judges 11 : 29 ; Heb., w. Then, or, And, was, existed, ol^ upon, in, 
Jephtha (a) ru-ach, breath, of [i. e., proceeding from, caused by] 
Jehovah: Gr., {2^ pneuma: Lat., a Spiritus : Ital., And the Spiri- 
to of the Lord was, existed, upon Jephtha : Douay, Thei-efore the 
Spirit of the Lord came upon, &c. : E. V., Then the Spirit of the 
Lord came upon, &g. : Margin, " He was endued with superhuman 
courage, skill, and warlike qualifications." — Ed. 1 Sam. 18: 10; 
Heb., And it was, occurred, the morrow, that, went through, or, 
was poured out, ru-ach roe^ a breath bad, of [from] God in, or, into, 
Saul : the verse is omitted in my copy of the Gr. : Lat., (a) spiritus^ 
breath, of God bad invaded Saul: Douay, the evil spirit from God 
came upon Saul: Ital., the spirito wicked (sent) from God: E. V., 
same as the Douay. [Was this an Orthodox devil ?] 1 Sam. 19:9; 
Heb., And was (a) ru-ach of Jehovah bad to, or, into, Saul : Gr., 
(a) pneuma of Godi poneron^ bad: Lat., a spiritus of the Lord bad : 
Ital., the spirito wicked (sent) from the Lord was upon Saul : Dou- 
ay, And the evil spirit from the Lord came upon Saul : E. V., And 
the evil spirit from the Lord was upon Saul. 1 Sam. 23 : 9 ; Heb., 
And knew David, that upon him Saul devising he roe^ which bad : 
Lat., malum^ mischievous, hurtful: Ital., male^ evil, mischief: Dou- 
ay, evil: E. V., mischief. 1 Sam. 31 : 9; Heb., . . . house of idols , 
of them: Gr., Lat., Douay, Ital., and E. Y., of idols. 1 Kings 
11 : 33 ; E. Y., Because they have forsaken me, and have worship- 
ped Ashteroth, the goddess of . . . Chemosh, the god of, &c. 1 
Kings 15 : 13 ; E. Y., . . . because she made an idol. [Why did 
not the Douay, and E. Y, use here their word devil, used by them 
before, and say, because she made a devil ?] 2 Kings 1:2; E. Y., 
. . - Go, enquire of Baal-zebub the god of Ekron whether I shall re- 
cover of this disease : the Heb. word is hli defined, disease, an evil : 
[i. e., a thing of evil, d'evil, devil, and we shall find that in the New 
Test., the Rheims, and E. Y., give devils for diseases.] 2 Kings 
8 : 9 ; E. Y., . . . Shall I recover of this disease : The Heb. word / 



460 



THEOLOGY OF THE BIBLE. 



here is the same, hli, 2 Kings 21 : 11 ; E. Y., . . . and hath made 
Judah also to sin with his idols. [So that idols were (things) of 
sin, the stn — adversary, (things) of evil — d'evil, devils.] 2 Kings 
23 : 5 ; E. V., And he put down the idolatrous priests, &c. 1 Chron. 
16 : 26 ; Heb., For all (the) gods he omem^ of these peoples, alilim^ 
[things] of nought ; but, Jehovah the heavens made : the Gr., 
Lat., Douay, Ital, and E. V., here give idols. 2 Chron, 11 : 15; 
Heb., And he constituted to himself priests for (the) high places 
and for (the) shorim^ hairies, [i. e., for the he-goats, as we have seen,] 
and for the calves which he had made : Gr., . . . for those idols hai, 
even, for those lying [things,] and for those calves ha^ which, &c. : 
Lat., daemonioTum^ of the good genii and of the calves which he 
had made : Ital., for the demoni and for the calves which, &c. : 
Douay, and for the devils, and for the calves, which he had made : 
E. v., the same. [So that they made their own devils:] Margin, 
" i. e., Most probably for the Baalim and Ashtaroth, the idols of the 
surrounding heathen, whom Jeroboam it would appear permitted 
and encouraged those who pleased to worship, being willing that 
they should adopt any religion they preferred if they did not re- 
pair to serve Jehovah at Jerusalem." — Ed. 2 Chron. 15 : 8; E.V., 
. . . abominable idols. 2 Chron. 16 : 12 ; Heb., And was diseased 
Asa ... in feet of him, until upwards, (or, unto a high degree, says 
Ges., under Imole^ citing this v. and others) (the) hl% disease, evil, 
of him ; but, even in (the) hli of him he sought not Jehovah. 2 
Chron. 30 : 20 ; Heb., And heard Jehovah Hezekiah, and healed 
those people. 2 Chron. 34 : 24 ; Heb., Thus saith Jehovah, behold, 
I will bring roe bad, or, evil, . . . upon the inhabitants, &c., [i. e., 
not all evil, but, of evil ^ d'evil.] 2 Chron. 36 : 5 ; Heb., . . . and he 
did which roe, of evil, in (the) eyes of Jehovah God of him. Ps. 
21 : 11 ; Heb., For they have turned upon thee roe, of evil : Ital., 
For they have projected del male, of the evil, &c., [i. e., of evil : 
evil, in the Ital. ' of the evil ' here, is used in the abstract, not of 
any particular evil ; hence its article is not to be rendered, and its 
del male is to be rendered, of evil, d'evil, devil.] The E.V. is. For 
they intended evil against thee. Ps. 96 : 5 ; Heb., For all the gods 
he, of these, peoples, alilim, [things] of nought u, but, Jehovah the 
heavens made : the Gr. here gives daimonia for the Heb. alilim / 
and the Lat. gives daemonia; and the Douay, devils : the Ital. gives 
(are) idols: E. V., (are) idols. [In 1 Chron. 16: 26 before given, 
in a verse precisely the same, the Gr., Lat., Douay, Ital., and E.V., 
give, idols, where the Heb. has the same word alilim used in this v. 



THEOLOGY OF THE BIBLE. 



461 



Ps. 96 : 5, for which the Gr. here gives daimonia ; the Lat., dae- 
monia, and the Douay, devils. Shewing, as has been before shown, 
that the Douay, Rheims, and E. V. word devil^ in this connection, 
means idol^ thing of evil. In another connection we shall see that 
their word devil means disease.] In Ps. 97 : 7, the Heb. words are, 
first, phsl, carved [things], and then, alilim; and for this same word 
used in Ps. 96 : 5, the Gr. here gives, idols ; the Lat., images ; the 
Douay, the Ital., and E. Y., idols. Ps. 103 : 3 ; Heb., . . . Ae, that, 
or, who, healeth all (the) diseases of thee. Ps. 106 ; 36 ; Heb., 
yea, they served otsbi^ (the) images of idols, of them: Gr., the car- 
ved [things] of them : Douay, Ital., and E. V., And served their 
idols. Ps. 106 : 37 ; Heb., yea, they sacrificed sons of them and 
daughters of them to shdim^ idols : Gr., to the daimoniois of them: 
Lat,, daemoniis, [see before] : Ital., to demoni^ [see before] : Douay, 
to devils: E. V., unto devils. Ps. 108:38 ; Heb., yea, they 
poured out blood innocent, blood of sons of them and of daughters 
of them whom they sacrificed to images of idols of Canaan: Gr., 
to the carved [things] of Canaan : Lat., the same : Douay, Ital., 
and E. Y., to the idols of Canaan. [The Douay, and E. Y., devils, 
in V. 37, means the same as their word idols, in v. 36 and 38 : idols 
were (things) of evil.] Ps. 115 : 4 ; Heb., otshi : Gr., Lat., Douay, 
Ital., and E. Y., idols. Ps. 135 : 15 ; Heb., otshi : Gr., Lat., Douay, 
Ital., and E. Y., idols. Isai. 2:8; Heb., And is filled (the) arts, 
land, of them of alili, the works of hands of them : Gr., of disgust- 
ing [things], for alili: Lat., with idols: Ital., is filled of idols: 
Douay, and E.Y., is full of idols : [alili is the Heb. word in several 
passages before given where the Douay, and E. Y., give, devils. 
Why not give devils here?] Isai. 10 : 10 ; Heb., According as, or, 
•like as, found hand of me I, to, or, into, or, in, (the) kingdoms of 
those alii, (things) of nought, [alii is the same as alili, for which 
the Douay, and E. Y., have before given, devils : They give here, 
idols : In v. 11, the Heb. words are alili and otshi: the Doaay, and 
E. Y., give, idols, for both.] Isai. 19:3; Heb., . . . and they shall 
inquire at, or, turning to, he alili, those (things) of nought, of them, 
and at those athim, whisperers, and at those ahut, A^entriloquists, 
and at those idonim, foreseers [i. e., pretended foreseers :] The Gr. 
has, for alili, the gods, of them, [the Gr. has before given daimo- 
nioi, for alili, shewing, daimonioi means gods and goddesses, genii,] 
aiid then gives, images, — statues, and then, those out of the ground 
speaking, or, uttering sounds, and then, ventriloquists : Douay, . . . 
and they shall consult their idols, and their diviners, and their 



462 



THEOLOGY OF THE BIBLE. 



wizards, and soothsayers : Ital., the idols, the magi, — magicians, 
and the spiriti, breaths, of Python, and the iiidovini, conjurers, 
guessers : E. V., . . . and they shall seek to the idols, and to the 
charmers, and to them that have familiar spirits, and to the wiz- 
ards. Isai. 48 : 5 ; Heb., . . . lest thou shouldst say (tlie) otsh of 
me hath done them, and (the) carved of me, and of the molten im- 
age tsiim, (the) precepts. Isai. 57: 5; Heb., he, those, panting 
after gods, — idols — under every green tree: Gr., hoi, those, be- 
seeching idols : Lat,, Who direct your grief on gods : Douay, Who 
seek your comfort in idols : Ital., (you) that heat yourselves, &c. : 
E. v.. Inflaming yourselves with idols, &c. Isai. 65 : 11 ; Heb., . . 
that set in order to gd, Fortune, — the divinity Fortune, — chance — 
(a) table, and fill to m7ii, fate, or, fortune, mmsk, wine mixed with 
spices : (See Ges., citing this v., and Prov. 23 : 30) : Gr., . . . pre- 
paring to the daimonio (a) table, and filling to the chance, or, the 
fortur.e [to chance, or, fortune] Jcerasma, mixed wine and water : 
Lat., and set to Fortune a table, and pour out in oflering upon it: 
Douay, that set a table for fortune, and offer libations upon it : Ital., 
That prepare the table to the (planet) Gad, and make at full cup 
offerings from to pour out to Meni : E. V., that prepare a table for 
that troop, — margin, or. Gad, — and that furnish the drink-ofiering 
unto that number, — margin, or, Meni. [We see that the margins, 
Gad, and Meni, are taken from the Ital. ; and so, we see that men 
who have no knowledge either of the Heb. or the Gr. assume to 
make marginal notes. And if James's Ecclesiastics had had any 
competent knowledge either of the Hebrew or the Greek, such a 
verse as they here give, and many other verses which they give, 
could never have appeared in an English Bible. They seem to 
have taken the Ital. Gad to mean a troop ; and the Ital. Meni to 
mean number. It may be that the Ital. chose to give the Heb. 
word gd, without translating it, wnting it Gad ; and to give the 
Heb. word mni without translating it, writing it meni ; whether 
from ignorance of the meaning of the Heb. words, I can't say. It 
is plain, that neither James's Ecclesiastics nor the maker of the 
marginal notes, knew what the Heb. words were, or what they 
meant. The Gr. word in the verse is dalmonion, for which the 
Douay, and E. Y., have before given, the devil. There are two 
Greek words, daimonion and daimon ; the first is defined by Don- 
negan, the Divinity Providence, a tutelary geniuSj the same sense, 
says he, as daimon : he then says, in Eoclesiast. authors, the evil 
spirit. He defines daimon, a god, or, goddess ; the tutelary genius 



THEOLOaY OF THE BIBLE. 



463 



of a city, or of a man, causing the good, or ill fortune of men — for- 
tune, fate, chance: he then says, in Eccles. authors, the Devil. 
These are the two Gr. words used in the ^^'ew Testament : taken, of 
course, from the Gr. of the Old Testament, and meaning the same 
in the New Testament as they do in the Old : their meaning in the 
Old Test, the reader has already become acquainted with.] In 
Isai. 66 : 3, the Heb. word is aun^ (a) nothing : Lat'., Douay, Ital., 
and E. Y., an idol. [So that the Douay, and E. V., devils are no- 
things.] 1 Sam. 15 : 23 ; Heb., For (a) sin, divination [is] mn, of 
contumacy, and of falsehood ; [i. e., divination is a sin of, &c. ;] and 
trphim^ domestic gods, [things] causing stupidity : (For trphim 
Ges. gives, ' domestic gods, as if penates, [household gods,] of the 
Hebrews, from which oracles were sought,' citing several passages :) 
Gr., For (a) sin, augury is, anguish and distresses teraphim bring 
in : Ital., For rebellion (is like to) sin of divination, &c. : Douay, 
Because it is like the sin of witchcraft, to rebel : and like the crime 
of idolatry to refuse to obey : E.Y., For rebellion (is as) the sin of 
witchcraft, and stubbornness (is as) iniquity and idolatry : [The 
Ital., the Lat., Douay, and E. Y., by their inversion, destroy the 
sense.] Jer. 16:4; Heb., They shall die of diseases : Gr., of death- 
producing sickness : Lat., By deaths of distempers : Douay, ... by 
the death of grievous illnesses: Ital., . . . of deaths grievous : E.Y., 
of grievous deaths. Jer. 24 : 8 ; Heb., And figs Ae, which, bad: 
Gr., ta, which, ponera^ bad : Lat., and Douay, very bad figs : Ital., 
figs wicked : E. Y., evil figs. Ezek. 34 : 25 ; Heb., . . . beast 

bad, hurtful, or, noxious : Gr., beasts ^:?oi>2 em, bad : Lat., bad : Ital., 
the beasts hurtful : Douay, the evil beasts : E.Y., the same. Hosea 
4 : 1*7; Heb., Fascinated otshim^ of images of idols, Ephraim, enhlu^ 
rest to him ; (Ges. says, enhe is a verbal noun from nuh ; and says, 
the original idea of nuh is, to draw breath, used for, to rest, be 
quiet ; from which idea, says he, comes also the German ruhen, ru- 
chen) : for otshim in the verse, the Gr. and Lat. give, idols : Ital., 
Ephraim (is) joined close with idols, leave him: Douay, Ephraim 
is partaker with idols, let him alone: E. Y., Ephraim (is) joined 
to idols : let him alone. Hosea 7:1; Douay, and E. Y., When I 
would have healed Israel, &c. v. 2 ; Heb., ... all rout^ (the) bad- 
nesses, evils, of them : Gr., the diabouUa, rash determinations, of 
them : [Orthodoxy makes the Orthodox Devil out of the Gr. dia- 
bolos]. Hosea 13: 2; Heb., . . . and have made to themselves a 
casting out of silver of them, ^, like, according to, after, (the) un- 
derstandings of (the) otsMm^ images of idols, of them, works of 



464 



THEOLOGY OF THE BIBLE. 



artificers of them furnished for them ; these say, sacrifice men, 
calves ishqun^ abound, [if from shug,'] or, calves arrange, [if from 
nshq / in either case a paronomasia, probably:] Gr., and have 
made to themselves chdneuma, (a) cast, out of the silver of them, 
kata, in proportion to, images of idols, works of artificers finished 
for them : these say, sacrifice men, for calves have failed, or, are 
wanting : [a paronomasia, probably. The idea expressed by the 
Heb. is, they have no more understanding than their idols ; and the 
Gr. kata expresses the same] : Lat., and Douay, and they have made 
to themselves a molten (thing) of their silver as the likeness of 
idols, the whole (is) the work of craftsmen : to these they say : sa- 
crifice men, ye that adore calves : Ital., . . . They say to them : the 
men that sacrifice, let them kiss the calves : E. Y., and have made 
them molten images of their silver, (and) idols according to their 
own understanding, all of it the work of the craftsmen : they say 
of them, ' Let the men that sacrifice (Margin, " or, the sacrificers of 
men") kiss the calves.' Why did not the Douay and E. Y., say, 
they have made to themselves devils, the word they have often be- 
fore used for idols. The word devil is a mongrel word compounded 
from the Lat. and Ital. de, of, and the English word evil. Accord- 
ing to the Ital. mode of expression of evil would be written de* evil, 
of the evil ; but where two vowels come together one is struck out, 
so that here it would be d'^evil, of the evil ; and as before a noun 
used in an abstract sense, here evil, the Ital. article is not to be ren- 
dered, as we have seen, the is not to bo used before evil. This gives, 
for d^evil, of evil : and striking out the apostrophe, we have devil. 
It means, simply, of evil ; used for the principle of evil ; and in re- 
ference to an idol, for, (a thing) of evil. Hence devil (a thing) of 
evil, is proper enough for an idol. So a disease is (a thing) of evil/ 
and we shall see that the Rheims, and E. Y., New Testament call 
a disease a devil, and diseases, devils. But whether they intended 
that their word devil should be understood as, simply, (a thing) of 
evil, the reader may judge for himself after v\^e have got through 
with the word devil in the Rheims and E. Y. l^ew Testament. 

The principle of evil is first expressed in Scripture, figuratively, 
by a serpent. There must have been a liability to err in the first 
pair, or their condition would not have been a state of trial. Gen. 
chapter 3. 

Having now ascertained the meaning of the Greek words used 
in the Gr. translation of the Old Testament for which the Douay 
and E.Y., of the Old Testament so often give devil, we are prepared 



THEOLOGY OF THE BIBLE. 



465 



to understand the meaning of the same Greek words when we find 
them in the Gr. of the New Testament. These words in the Gr, 
of the New Testament were taken from the Gr. of the Old Testa- 
ment. The Greek words pneiima^ breath, and pneuma poneron, 
breath bad, — bad breath, for sickness, disease, bodily infirmity, will 
be found in the New Testament in connection with the Gr. words 
rendered devil in the Rheims and E. V. of the New Testament. 

Mat. 4:1; Gr., Then Jesus was led upwards into the wilder- 
ness through that pneuma, [i. e., the breath of holiness in him], 
pierasthenai, to be tried, solicited, (to evil, says Donnegan) by that 
diaholos, accuser [i. e., sin, or the desires common to men :] Lat., 
diaholds : Rheims, by the spirit ... to be tempted by the devil : 
Ital., of the Spirito ... to be tried, or, solicited, from the diavolo, 
evil spirit [i. e., spirit — breath — of evil] : E. V., of the Spirit ... to 
be tempted of the devil : v. 3 ; Gr., ho peirazon, that soliciting to 
evil : Rheims, and E. Y., the tempter. Mat. 4:5; Gr., that diabo- 
los : Lat., diaholus : Ital., the diavolo : Rheims, and E. V., the 
devil. Mat. 4: 8; Gr., that diabolos: Lat., diaholus: Ital., the 
diavolo: Rheims, and E. V., the devil. Mat. 4: 10; Gr., stn, ad- 
versary : Lat., Rheims, Ital., and E, V., stn. It is the Heb. word 
stn, not translated : I therefore use the Heb. word. Mat. 4:23; 
Gr., And went about all Galilee Jesus, . . . and curing every dis- 
ease and every bodily indisposition e??, among, that people. Mat. 
4 : 24; Gr., . . . and they brought to him all those JcaMs echontas, 
badly having, with various diseases and tortures distressed hai, 
even, or, and, daimonized and moonified, or, epileptic, and paralytic, 
and he cured them : Lat., . . . and who daemonia had : Rheims, . . 
and such as were possessed by devils and lunatics, and those that 
had the palsy : E. V., and those which were possessed with devils? 
&c. [Here, at the A'ery first occurrence of the Rheims and E. Y. 
word devils in the New Test., the Gr. of v. 23, 24, shews that devils 
means diseases, or, bodily indisposition ; v. 23 saying, that he cured 
every disease and every bodily indisposition.] Mat. 5 : 37 ; Gr., 
but that over and above these tou ponerou, of the bad, or, of the 
evil, is : Rheims, and that which is over and above is of evil : Ital., 
for that which . . proceedeth from il maligno, the devil [if we take 
maligno here to be Graglia's noun,] or, from the malicious, or, hurt- 
ful [if we take maligno to be Graglia's adjective] : E. Y., for what- 
soever is more than these cometh of evil. [The Gr. has here the 
article tou, of the, and the Gr. poneros is most generally rendered 
evil by the Rheims, and E. Y. ; and if we give evil for the Greek 
30 



466 



THEOLOGY OF THE BIBLE. 



ponerou here, the Gr. is, of the evil ; and there are several places 
where the Rheims, and E. Y., add one to the word evil, making, 
the evil one ; by which they mean, the Orthodox Devil : and only 
a few days ago I heard an Orthodox clergyman use the phrase 
' the evil one.' Why did not the Rheims and E. Y. say here, is of 
the devil, cometh of the devil, or, of the evil one ?] Mat. 5:39; 
Gr,, . . . oppose not to ponero^ to the bad, or, to the evil. Mat. 
6:13; Gr., . . . but deliver us from tou ponerou, the evil, [that 
which is bad, or, evil.] Mat. 7:17; Gr., So every tree good, fruits 
good maketh : but the rotten tree fruits ponerous, bad, maketh : 
Rheims, and the evil tree bringeth forth evil fruit : Ital., but the 
tree malvagio, wicked, maketh fruits cattivi, wicked : E. Y., evil 
fruit. Mat. 7 : 22 ; Gr., .... and in thy name daimonia we 
have drawn forth: Lat., daemonia: lt2i[.,demo?ii : [The Gr. words 
daimonio?i, and daimon were the words used by the Hebrews, got 
by them from the Pagans and their superstitions, meaning genii of 
ill fortune ; every disease being attributed to a bad genius, — dai- 
mon'] : Rheims, and E. Y., have cast out devils. Mat. 8 : 2, 8 ; Gr., 
. . . lepros, a scabby ; v. 3, . . . and was cleansed of him that lepra, 
scaly state of the skin, — leprosy. Mat. 8:6; Gr., ... a paralytic 
grievously tortured. Mat. 8 : 7, Gr., ... I coming, or, being come, 
will cure him. Mat. 8:13, Gr., . . . and was cured that servant of 
him: v. 14; Gr., . . . laid down and affected with fever: v. 15; 
Gr., and left her, the fever. Mat. 8:16; Gr., But evening being 
come, they brought to him daimonized many : and he drew forth 
those pneumata, breaths, [i. e., bad breaths, diseases ; all sick 
persons have bad breaths,] by (a) word, and all tous, these, hakos 
echontas, badly having, he cured : [i. e., those daimonized that had 
been brought to him on that occasion] : Lat., daemonia having ; 
and he ejected the spiritus, breaths, by (a) word, and all (the) male 
habentes, illy, or, greatly, having, he cured : \male is an adverb, 
defined ill, greatly :] Ital., many indemoniati ; and he with (the) 
word turned forth the spiriti, breaths, and healed all the malati, 
sick : [In this verse, all that were brought to him were daimonized, 
no others were brought at that time ; and the verse closes with 
Gr., he cured ; Lat., he cured : shewing, beyond cavil, that daimo- 
nized means sick :] The Rheims is : ... many that were possessed 
with devils : and he cast out the spirits with (his) word : and all 
that were sick he healed : [An attempt, by interposing a colon 
after word, and the words following, to intimate that others were 
brought besides those daimonized] : E. Y., they brought unto him 



THEOLOGY OF THE BIBLE. 



467 



many that were possessed with devils : and he cast out the spirits 
with (his) word, and healed all that were sick [i. e., all that were 
brought on that occasion ; none, but persons daimonized.] But 
our Ed. could not let even the E. V. verse pass so ; and therefore 
they make this marginal note : " The distinction here made betwixt 
the sick and those possessed with spirits indicates that what is call- 
ed in the New Testament demoniacal possession was literally such, 
and not merely a variety or varieties of natural disease." — Ed. 

[These Editors falsely assume that a distinction is made in the 
verse; they do this for the purpose of getting at their Orthodox 
idea of the meaning of the Rheims and E. V. words ' possessed with 
devils ;' whereas the Gr. daimonized means, very sick, very badly 
afflicted, expressed by its words, badly having, in the last part of 
the verse ; and none but those daimonized, badly having, were 
brought : and the fact that they were brought shews that they were 
those, i. e., persons, badly having, expressed by daimonized in the 
first part of the verse.] 

Ma,t. 8 : 17; Gr., That might be fulfilled Ao, that, spoken dia^ 
through, Esaias the prophet, saying : " The same, or, himself, the 
illnesses of us elabe^ took, and. the nosous, diseases, evils, [things of 
evil, d^evtls,'] bore away." Mat. 8 : 28 ; Gr., met him two daimo- 
nized, out of the tombs come, furious very, so as not to be able any 
one to pass through that road ; Rheims, and E. V., two possessed 
with devils : v. 29 ; Gr., And lo, they cried out, &c., [i. e., the two 
daimonized cried out] : v. 30 ; Gr., But there was at a great dis- 
tance from them a herd of young hogs many grazing : v. 31 ; Gr., 
Then hoi, those, daimones [the two daimonized] implored him, 
saying : If thou draw forth, or, expel, us, turn us to go forth into 
ten, that, herd ton, of those, young hogs : the Rheims is, And the 
devils besought him : E. Y., So the devils besought him : v. 32 ; 
And he said to them : hupagete, proceed : And, or, then, they go- 
ing went away into that herd of those young hogs. And lo, ormese, 
was excited, or, harried forth, he, that, herd of those young hogs 
by, or, at, the precipice into the sea, and apethanon, died, in those 
waters: v. 33; Gr., And those grazing [the hogs] fled, and going 
away into the city aping eilan, angeled, announced, all, and ta, 
those [things] of those daimonized : Rheims, told every thing, and 
concerning them that had been possessed by the devils : E.V., and 
told every thing, and what had befallen to the possessed of the 
devils. This incident is told by Mark as follows : Mark 5:2; Gr., 
. . . met him eTc, from among, the tombs, anthropos, (a) man en 



I 



468 



THEOLOGY OF THE BIBLE, 



pneumati dkatharto^ in a breath unclean : [in a breath unclean, be- 
ing here used as equivalent to the Gr. daimonized, Rheims, and 
E. Y., possessed with devils, in Mat. 8 : 28] : the Lat., in Mark 5 : 2 
is, in spiritit immundo^ in a breath foul : Ital., a man possessed of a 
spirito^ breath, foul : Rheims, a man with an unclean spirit : E. Y., 
a man with an unclean spirit : we have a marginal note here thus : 
" The circumstance of Mark and Luke only mentioning one demo- 
niac on this occasion, while Matthew mentions two, may be ex- 
plained by supposing that one of the two was peculiarly fierce." — 
Ed. [By this v. 5 : 2 in Mark, comj)ared with Mat. 8 : 28, we see 
that unclean, foul, breath, means the same as the Rheims and E. Y. 
devil; i. e., (thing) ofemli\ Mark 5:3; Gr., 7ios, who, the abode 
had en^ among, the tombs, and not with fetters no one [two nega- 
tives in the Gr., as in the Ital., strengthen the negation] was able 
him to bind : [to bind the man] : v. 4 ; Gr., . . . and no one him 
was able damasai to bring under the yoke, or, tame : Rheims, and 
Ital., no one was able to tame him: E.Y., neither could any (man) 
tame him : v. 7 ; Gr., ... I bind you on oath by God, that thou 
not me put to the proof, or, torture, [a mode used of obtaining 
proof :] V. 8 ; Gr., For he [Jesus] said to him : exelthe^ Let go out, 
that pneiwia which unclean out of the man : Rheims, For he said 
unto him : Go out of the man, (thou) unclean spirit : E. Y., . . . 
Come out of the man (thou) unclean spirit: v. 9; Gr., And he 
[Jesus] asked him [the man] : What soi^ to, or for, thee (a) name ? 
And lie [the man] answered, saying : Legion (a) name moi, to, or, 
for me : for many we are : To the word Legion we have a margi- 
nal note, " About 6,000 or 7,000 :" And, for Legion, ' The Union 
Bible Dictionary' gives '* A band of soldiers in the Roman army, 
consisting of from 6,000 to 7,000 men." So that our Orthodox mar- 
ginal note-maker would have us understand, that there were 6,000 
or 7,000 Orthodox devils in this man : v. 10 ; Gr., And he [the 
man] implored him [Jesus] much, that not them [i.e., him; he 
called his name Legion] he would banish out of tes clioras, this, or, 
the, country : v. 11 ; Gr., But there was there near the mountains 
a herd of young hogs great grazing : v. 12 ; Gr., And implored him 
[Jesus] all those daimones, [i e., the Legion that the man called 
himself; i. e., the man implored him: and. daimo}ies here means, 
the same as the breath unclean, in v. 2 and 8 of this narrative,] 
saying : Send us into tons, those, young hogs, that into them we 
may enter : Lat., And besought (the) spiritus, breath, or, breaths, 
[i. e., the foul breath, in v. 2 and 8 of the Lat.,] &c. : Douay, And 



THEOLOGY OF THE BIBLE. 



469 



the spirits besought him, [i. e., the unclean spirit in v. 2 and 8 of 
Douay : there was but one bad breath ; but after the man called 
his name Legion, the plural is used in the Gr., and the Douay,] &c. 
The Ital. in v. 12 has demonic meaning the same as the one spirito, 
breath, foul, in v. 2 and 8 of the Ital. : E. Y., And all the devils 
besought him, [meaning the same as the ' imclean spii'it' in v. 2 
and 8 of the E. Y. ; \^'hich verses shew that there was but one un- 
clean spirit, — breath,] &g. : v. 13 ; Gr., And gave way to, or, com- 
mitted, or, handed over, them immediately Jesus. And going out 
those breaths unclean [i. e., that breath unclean, — ^the lunacy, mad- 
ness, with which the man was afflicted, used here in the plural, in 
accord with the name, Legion, the man had given himself,] they 
entered [i. e., the man's lunacy, madness, craziness, entered] into 
those young hogs : And was excited, or, hurried forth, he, that, 
herd by, or, at, the precipice into the sea : they were as, in com- 
parison with, 2,000 : and epnigonto, they were suffocated, strangled, 
in the sea. [ISTothing is said of the unclean spirits, E. Y., devils, 
in V. 12, leaving the hogs : so that we have as 2,000, Margin, 6,000 
or 7,000 unclean spirits, bad breaths, E. Y. devils in v. 12, suffo- 
cated, strangled, in the sea ! I had never before translated these 
verses : and I think the reader will enjoy as good a laugh as I did 
while rendering them. One would think that Orthodox devils 
would have known enough to quit the hogs before the hogs got 
their noses under water. But instead of that, they held on in the 
hogs, and were suffocated in the hogs. They must have been as 
much out of their wits as Legion was. The man here spoken of 
was a lunatic, or madman ; and Jesus complied with his lunatic 
suggestion, and sent his lunacy, — madness — into the hogs, and they 
broke, and pitched into the sea. The miracle was a striking one ; 
and was well calculated to cast ridicule on the superstitious notion 
of daimonia then prevailing among the Hebrews, derived by them 
from the Pagans.] 

Mark 5: 15; Gr., And they [that grazed the hogs] come to 
Jesus, and see that daimonized seated and clothed, and in his right 
senses, who having had the legion : and they were afraid : Rheims, 
and they see him that was troubled with the devil, sitting, clothed, 
and well in his wits : Ital., and see the indemoniato, the daemoniz- 
ed, that sat, and was clothed, and he that had the legion to be in 
good sense, &c. : E. Y., and see him that was possessed with the 
devil, &c. [This verse again shews, that there was but one bad 
breath ; Rheims, and E. Y., in this v., devil ; Rheims and E. Y., in 



470 



THEOLOGY OF THE EIBLE. 



verse 2 and 8, an unclean spirit, unclean spirit.] I now return to 
Matthew. Mat. 9:2 ; Gr,, And lo, they brought to him (a) para- 
lytic upon (a) bed laid down : and seeing Jesus the faith of them, 
he said to the paralytic, &c. : v. 12 , Gr., . . . Not need have hoi^ 
those, being strong, of (a) physician, but those Tcakos echontes, 
badly having : Rheims, They that are in health need not a physi- 
cian, but they that are ill : E. Y., They that be whole need not a 
physician, but they that are sick. Mat. 9 : 20 ; Gr., And lo, (a) 
woman having a bloody flux twelve years, &q. : v. 22 ; Gr., . . . 
the faith of thee sesoke, hath brought back safe, or, saved from 
death, thee. Mat. 9 : 27 ; Gr., . . . followed him two blind, crying 
out, &c. : V. 28; Gr. . . . came to him hoi, these, blind [the two 
spoken of in v. 21,] &g. v. 30 ; Gr., And were opened of them the 
eyes ; and charged them strongly Jesus, saying : See ye no one let 
know. Mat. 9 : 32 ; Gr., . . . they brought to him anthroj^on, (a) 
man, dumb daimonized : Rheims, and E.V., a dumb man possessed 
with a devil : ' a dumb daimonized' is expressed in Mark 9 : 17, by 
the Gr., ' having pneuma alalon^ a breath not speaking : [a very 
apt expression, and in j^erfect accord with the Heb. mode of speak- 
ing :] Lat., having spiritum^ (a) breath, mutiim, defined mute, 
dumb, speechless : [Wherever I have given several words for a Heb. 
or Gr. word, and wherever, without giving the Heb. or Gr. word, 
I have given several words, sometimes with or between them, they 
all are definitions given in the Lexicons.] The Ital. of Mark 9 : 17 
is, a spirito, breath, mutolo, dumb : Rheims, having a dumb spirit : 
E. Y., which hath a dumb spirit : [i. e., a dumb breath, a breath 
not speaking.] And in Luke 11 : 14, the Gr. is, And he was di'aw- 
ing forth (a) daimonion, and auto, it, was dumb : [A daimonion 
dumb, here, means the same as, a breath not speaking, in Mark 
9 : 17 :] but it occurred, that daimonion being drai^Ti forth, spoke 
that dumb : the Rheims here is, And he was casting out a devil, 
and the same was dumb ; and when he had cast out the devil, the 
dumb spoke : E. Y., And he was casting out a devil, and it was 
dumb. And it came to pass, when the devil was gone out, the 
dumb spake. [Do some Orthodox devils have the faculty of speech ; 
and are some dumb ?] I return to Matthew. 

Mat. 9 : 33 is, Gr., And being drawn fo-rth that daimonion, 
spoke that dumb : v. 34 ; Gr., But the Pharisees said : en, through, 
by means of, that chief of the daimonia he draweth forth the dai- 
monia : v. 35 ; Gr., And made the circuit of, visited all round 
about, those cities and those villages . . . curing every disease and 



THEOLOGY OF THE BIBLE. 



471 



every bodily indisposition e/i, among, the jDeople. [This, of course, 
included the daimonized ; Rheims, and E. Y., the possessed with 
devils : proving, beyond cavil, that the Rheims, and E. V., word 
devils means, diseases.] Mat. 10:1; Gr., And having called to 
him the twelve learners, disciples, of him, he gave to them privi- 
lege kata^ against, or, concerning, pneumaton^ breaths, unclean, 
(Rheims, and E.V., here, unclean spirits,) so as to draw forth them, 
and to heal every disease and every bodily infirmity : [These words, 
again, include, of course, daimonized ; Rheims, and E.V., possessed 
of devils, (things) of evil. The E. Y. inserts in Italics against^ 
and the Margin inserts over. Why insert either of these words in 
Italics ? The Gr. uses kata.^ Mat. 10:8; Gr., (Those) being ill 
cure, lepers cleanse, dead awake, or, raise up,- daimonia draw forth : 
[This is simply a repetition in other words, of the privilege, or, 
power, he gave them by the words he used in v. 1.] : the Rheims, 
and E. Y., here have, devils, in place of their words, unclean spirits, 
in V. 1. Mat. 11: 18; Gr., Came, for, John, neither eating, nor 
drinking : and they say : (a) daimonion he hath : Lat., daemonium : 
Rheims, and E.Y., he hath a devil. Mat. 12 : 10, 13 ; E.Y., a wither- 
ed hand restored whole. Mat. 12 : 15 ; Gr., . . . and followed him 
crowds great, and he cured them all. Mat. 12 : 22 ; Gr., Then was 
brought to him (a) daimonized blind and dumb and he cured him, 
so that the blind and dumb kai., both, to speak kai, and, to see : 
Rheims, and E. Y., one possessed with a devil, blind and dumb. 
Mat. 12 : 24 ; Gr., . . . houtos, this, not draweth forth ta, those, or, 
the, daimonia^ (or, simply, daimonia) unless eoi^ through, that Beel- 
zebub, chief of the daimonion: Rheims, and E. Y., devils, by the 
prince of the devils. Mat. 12 : 26 ; Gr., And if st7i stn draw forth, 
or, drive out, upon himself he is divided, &c. Mat. 12: 27 ; Gr., 
And if I through Beelzebub draw forth ta daimonia, those sons of 
you through whom draw they forth ? therefore they of you shall be 
judges : v. 28 ; Gr., But if I through pneumati Theou, (a) breath 
of God, draw forth ta daimonia^ ara^ then, as a consequence, eph- 
thasen, hath come beforehand, upon you that kingdom which of 
God : Rheims, But if I by the Spirit of God cast out devils, then 
is the kingdom of God come upon you : See E. Y. 

The Lat., Douay, Ital., and E.Y. write, Beelzebub, In the Heb. 
it is compounded of two words, U and zbuh. In Isai. 46 : 1 we 
have, Heb. Fell down, or, was prostrated, U: Gr., Fell Bel. Jer. 
50:2; Heb., ... is captured hbl, Bebel, is made ignominous, hi, 
Jer. 51 : 44 ; Heb., And I will visit upon hi in Ihl : the Lat., Dou- 



472 



THEOLOGY OF THE BIBLE. 



ay, and E. V., write Bel in Babylon. Ges. says, hi is a contraction 
of 5o4 lord, master ; and that hi was a chief god of the Babyloni- 
ans, worshipped in the tower of Babel, citing the above verses : and 
he says : " The Greek and Roman writers compare him with Jupi- 
ter, in accordance with the peculiar Babylonian theology, in which 
all rested on the worship of the stars, the planet Jupiter, Stella 
Jovis, which the Shemitic nations worshipped supremely as a good 
demon and the author and guardian of all good fortune. It is 
threfore called by the Arabians ' Greater Fortune.' The planet 
Venus was worshipped wnth this planet. The devotion to this 
worship is shewn by the proper names of the Babylonians com- 
pounded with the name hl^ — Bel, as hlshatsr, Belshatsar ; hltshatsr, 
Belteshatsar." Under bol he says, " With the prefixes Ae, h, and /, 
by way of eminence, hi is the name of an idol of the Phoenicians, 
especially of the Tyrians : it was their principal deity, also wor- 
shipped with great devotion together with Astarte, by the Hebrews, 
especially in Samaria ;" citing Judges 6 : 25, 28 ; 1 Kings, 16 : 32 ; 
18 : 22, 25 ; 2 Kings 10 : 18 ; and verses following, and others ; and 
citing Zeph. 1:4; where the Heb. is, Yea, or, and, I will extend 
hand of me ol, upon, Judah and upon all inhabiting Jerusalem, and I 
eJcrtj [causal form of the verb kH which we have had in Xumb. 23 : 
10, and many subsequent passages,] will cause to perish, fail, to be 
extirpated, destroyed, cut oif, from this place [Jerusalem] shai% 
(the) left behind, or, remaining, of he hoi, that Bel, at, with, or, the 
very, name he, of those, kmrim, idolatrous priests, (see Ges., Icmr, 
citing this verse and others), withAe, these, priests. The Hebrews, 
as the Bible shews, from the time they left Egypt, frequently fell 
back into the idolatry of Egypt ; and suffered severe punishments 
for it. In the Babylonish captivity they fell into the idolatry of the 
Babylonians ; and they brought that back with them. And under 
hoi, Ges. gives hoi gd, so called, says he, ' from the worship of gdy 
Fortune, situated at the foot of Hermon near the source of the Jor- 
dan.' The other Hebrew word of which Beelzebub is compounded 
is zhuh, a fly, from its buzzing, from the verb zhh, an onomatopoietic, 
to hum, to buzz ; German, summen. Under hoi Ges. gives ' hoi zhuh, 
worshipped by the Philistines of Ekron, as if the fly-destroyer.' 
The Union Bible Diet. [Orthodox] says, ' Beelzebub was an idol 
god of the Ekronites.' ' There is reason to believe he was one of 
the chief gods of the heathens, and hence the prince or chief of 
devils is called Beelzebub.' Thus it is that Orthodoxy inverts, and 
so perverts, the Scripture. The Douay, Rheims, and E. Y. word 



THEOLOGY OF THE BIBLE. 473 

devil^ is the word they choose to use for idols, and for diseases. 
Mat. 12 : 43 ; Gr., When but that unclean pneuma^ breath, be gone 
out from the man, &c. ; Rheims, and E. V., When the unclean 
spirit is gone out of a man : v. 45 ; Gr., Then he [the man] goeth 
and taketh to himself with himself, seven other pneumata^ breaths 
[i. e, bad breaths, for, tempers, feelings] />owero^era, more bad, than 
himself [i. e., he is worse than he was before,] and entering in [to 
his house, to which he says in v. 44, ' I will return'] he dwelleth 
there : [The Gr., participle and verb are both in the singular] : 
Rheims, seven other spuits more wicked than himself, and they 
enter in and dwell there: E. V., the same. Mat. 13 : 19 ; Gr., Of, 
or, as to, every hearing that word of this kingdom, or, the word of 
the kingdom, and not learning, cometh ho poneros, that bad, cor- 
rupt, depraved, [a personification of sin] and snatcheth, or, carrieth 
off, &c. : Rheims, . . . and understandeth (it) not, there cometh the 
wicked (one), and catcheth away, &c. : E. V., the same. Mat. 
13: 27, 28; v. 27; Gr., . . . Jcurie^ master, or. Lord, not good seed 
hast thou sown in this thy field ? Whence then has it these tares ? 
V. 28, /io, he, but, said to them : echthros anthrdpos^ an enemy-man, 
or, a hostile man, this hath done: Rheims, and E. V., An enemy 
hath done this. Mat. 13 : 38, 39 ; v. 38 ; Gr., But, or, indeed, the 
field is the world : but the good seed, these are the children of the 
kingdom : but the tares, are the children of the evil [of evil, called 
in the Gr. of v. 28, an enemy-man] : Rheims, and E. V., the chil- 
dren of the wicked (one) : v. 39 ; Gr., But, or, indeed, that enemy 
which sowing them is that diaholos^ accuser [i. e., evil, or, sin] : 
Rheims, and E. V^., is the devil. Mat. 14 : 14 ; Gr., And going out 
Jesus, he saw (a) great crowd, . . . and he cured toiis^ those, sick 
of them : v. 35 ; Gr., . . . they sent unto all that round about coun- 
try, and brought to him all tous^ those, kakds echontas^ badly hav- 
ing : [equivalent to, having devils, as elsewhere expressed by the 
Rheims and E. V.] : Rheims, and E. Y., all that were diseased. 
Mat. 15 : 22; Gr., And lo, (a) woman . . . kiirie, master, or. Lord, 
Son of David : this daughter of me is Jcalcds^ badly, daimonized : 
Rheims, my daughter is grievously troubled by a devil : E. Y., is 
grievously vexed with a devil : v. 28 ; Gr., . . . O woman, great of 
thee this faith : let it be to thee as thou wishest. And was cured 
this daughter of her from that hour: Rheims, and her daughter 
was cured from that hour : E. Y., w^as made whole from that very 
hour. Mark gives this incident thus : Mark 7:25; For, having 
heard (a) woman concerning him, of whom had the daughter of 



474 



THEOLOGY OF THE BIBLE. 



her pneuma aJcathart07i, a breath unclean: [equivalent to the Gr., 
Rheims, and E. Y., above given from Mat. 15 : 22] : Rheims, and 
E. v., had an unclean spirit. Mark 7 : 26 ; Gr., . . . and she be- 
sought him that the daimonion [i. e., the breath unclean : Rheims, 
and E. V., unclean spirit, in v. 25] he would draw forth out of the 
daughter of her. Mark 7 : 29 ; Gr., And he said to her: Dia, by- 
reason of, tliat saying go forward : is gone forth the daimonion 
[i. e., the breath unclean] out of the daughter of thee : Rheims, 
and E. V., . . . For this saying go thy way, the devil is gone out of 
thy daughter. Mark 7 : 30 ; Gr., she found that daimonion [the 
breath unclean in Mark 7 : 25] gone out : Rheims, and E. V,, the 
devil gone out. [In Mat. the Gr. has, first, (c. 15 : 22), badly dai- 
monized ; and then (v. 28), her daughter was cured. In Mark the 
Gr. has, first, (v. 25), a breath unclean ; and then, (v. 29), is gone 
forth that daimonion : so that daimonion and breath unclean mean 
the same: and from Mat. 15 : 22, 28, it is apparent that, to be bad- 
ly daimonized ; Rheims, troubled by a devil ; E. V., vexed with a 
devil, is, simply, a disease, to be cured : it may mean a very bad 
disease.] Mat. 15 : 30; Gr., And came to him crowds great, hav- 
ing with themselves lame, blind, dumb, crooked, and others many, 
. . . and he cured them. 

[We have had before, Mat. 9 : 32 ; Gr., ' a man dumb daimon- 
ized ; ' Rheims, and E. V., 'a dumb man possessed with a devil.' 
In this V. Mat. 15 : 30, the single word dumb is used, equivalent to 
' a man dumb daimonized ; ' Rheims, and E. V., ' a dumb man pos- 
sessed with a de\il.'] 

Mat. 17 : 15 ; Gr., hurie^ master, pity of me the son, for he is 
epileptic, and JcaHb paschei^ badly suffereth : many times, for, he 
falleth into the fire, and many times into the water: v. 18; Gr., 
And chided him [the child] Jesus, and went forth from him that 
daimonion^ [i. e., that epilepsy], and was cured the child from that 
hour : Lat., And chided him Jesus, and went out from him (the) dae- 
monium : Rheims, And Jesus rebuked him, and the devil went out 
of him: Ital., And Jesus sgridb chided, scolded, rebuked, the 
monib^ and egli^ it, or, he, [it is both] went forth from him : E. Y., 
And Jesus rebuked the devil, and he departed out of him. [The 
E. Y. preferred to follow the Ital. here, rather than the Lat. or the 
Rheims, and to say, ' rebuked the devil,' for the Ital. rebuked the 
demonio. James's Ecclesiastics frequently availed themselves of 
a choice between the Lat. or the Rheims, and the Ital., and be- 
tween the Lat. or the Douay, and the Ital. Here we see that one 



THEOLOGY OF THE BIBLE. 475 

afflicted with the epilepsy was said to have a daimonion : the 
definitions of this word as a noun have been before given : Donne- 
gan says, it is the neuter of the adjective daimonios ; and he de- 
fines daimonios^ sent by the gods, or, fate : the Rheims, and E. Y. 
word here, for epilepsy, is devil.'] Mat. 17 : 19 ; Gr., Then coming 
the disciples to Jesus in private, they said : Why we not were able 
to draw forth auto^ [neuter,] it? (In Luke 11 : 14, before given, 
the Gr. is auto, it ; and the E. Y, there is it.) Mat. 17 : 21 ; Gr., 
However, this species \daimoni6u for, of disease, Rheims and E.Y., 
devil, i. e., d'evil, of evil,] is not drawn forth except by means of 
j^rayer and fasting. Mat. 19:2; Gr., And followed him crowds 
great ; and he cured them there. 

It is unnecessary to give all that is said in reference to this mat- 
ter by the other three CA'angelists, well angelers, messengers of the 
gospel, the good tidings. They and Mat. each wrote the same one 
gospel. 

Mark 1 : 23 ; Gr., And there was in the synagogue of them a 
man en, in, (a) pmuma nnclean and he [the man] raised a loud out- 
cry : V. 25 ; Gr., And chided him [the man] Jesus, saying : Re- 
press, or, be silent, and exelthe, go out, of him, [personifying the 
unclean breath ; unless exelthe be the 3d person sing., exelthe, of the 
2d aorist ; in which case it would be, and it, the unclean breath, 
went out of him ; and from Mat. 17 : 18, before given, this is most 
likely the true rendering] : v. 26 ; Gr., And sparaxan, having tug- 
ged, him that pneuma unclean, and having vociferated in voice, or, 
sound, great, exelthen, it went forth, out of him. [What can voci- 
ferate but the breath ? The word tug is peculiarly applicable to 
the breath : Webster defines it, to pull or draw with great effort. 
It is plain that here it was the breath that tugged] : Rheims, And 
the unclean spirit tearing him, and crying vnXh a loud voice, went 
out of him : See E. Y. Luke, in 4 : 33, 35, gives this same incident 
thus : And in the synagogue was (a) man having (a) pneuma of 
(a) daimonion nnclean ; (Mark 1 : 23, gives only, (a) man in a 
pneuma unclean : of course the expression in Luke means no more.) 
In Luke 4 : 33, the Rheims gives, a man who had an unclean devil : 
Ital., a man, which had a spirito of the foul demonio: E.Y., a man, 
which had a spirit of an unclean devil. And in Luke 4 : 35 the 
Gr., is : And chided him [the man] Jesus, saying : Repress, or, be 
silent, and exelthe out of him. [See Mark 1 : 25 above.] And hav- 
ing thrown down him that daimonion (Mark, that breath unclean ; 
the man was epileptic, of course,) into midst, exelthen, it went out 



476 



THEOLOGY OF THE BIELE. 



from him, not any having wounded him : [i. e., the man was not 
wounded by his fall] : Rheims, . . . And when the devil had thrown 
him into the midst, he went out of him, and hurt him not at all : 
See E. Y. In Mark 1 : 27, the Gr. is, hai^ even, the pneumasi^ 
breaths, unclean : Rheims, and E. V., even the unclean spirits. 
Mark 1 : 32 ; Gr., ... they brought to him all those badly having, 
Jca% even, the daimonized : Rheims, all that were ill and that were 
possessed with devils : See E. V. Mark 1 : 34 ; Gr., And he cured 
many badly having in, or, with, various diseases, Icai, even, or, and, 
daimonia many drew forth, and not permitted lalein to talk, prate, 
babble, those daimonia^ [equivalent, as appears above, to unclean 
breaths, i. e., he forbade them from whom he had drawn forth bad 
breaths to talk or, babble,] hoti^ that, they knew him : [We thus see 
that it was not Orthodox devils that he suffered not to talk, but 
the persons he had cured :] Rheims, devils, . . ' because they knew 
him : ' E. Y., the same. [Not the sense at all. On several other 
occasions Jesus says : See ye tell no man, &c., as in the 44th v. of 
this very chap. These persons, after being cured, knew who he 
was by the miracles he performed by curing them :] and the mar- 
gin to verse 34 is, " Or, to say that they knew him." Mark 1:39; 
Gr., And m, he went, preaching en^ in, the synagogues of them, eis^ 
into, all Galilee, and the daimonia drawing forth : \daim.onia^ as w^e 
have seen, is equivalent to, unclean breaths : for sicknesses, diseases : 
and here the single word daimonia, is applied to all Galilee. Of 
course there w^ere various kinds of diseases in Galilee, including 
daimonized:] Rheims, . . . preaching, . . . and easting out devils: 
E. Y., devils. Mark 1 : 40 ; E. Y., . . . a leper : v. 41 ; E. Y., . . be 
thou clean : v. 44 ; E. Y, . . . See thou say nothing to any man. I 
give here Luke 4 : 40, 41 ; Gr., But, or, however, going under, the 
sun, all as many as had being ill with diseases various, brought 
them to him : who, but, to one each of them the hands putting on, 
cured them. 4 : 41 ; Gr., extrcheto de kai^ He caused, or, raised, 
but yet, or, indeed, daimonia [equivalent, as before seen, to breaths 
unclean] from many vociferating and saying : hoti^ that, thou art 
that Christ, that Son of God, kai^ and, or, but, chiding, not he per- 
mitted them lalein^ that they knew the Christ him to be. [Exer- 
cheto is from exarchd, defined by Donnegan, among other defini- 
tions, to cause ; to raise, as a wailing :] Rheims, And devils went 
out from many, crying and saying : Thou art . . . And rebuking 
(them) he suffered them not to speak; [Who ? Orthodoxy's devils ? 
or the unclean breaths, Rheims, and E.Y., unclean spirits, of v. 3G ; 



THEOLOGY OF THE BIBLE. 



or, rather, the persons who had been cured of unclean breaths ?] 
for they -knew that he was Christ: E. Y., And devils also came 
out of many, crying out, and saying . . . And he, rebuking (them), 
suffered them not to speak : for they knew that he was Christ : 
Margin, " Or, to say that they knew him to be Christ." Mark 
3 : 15 ; Gr., to cure diseases and draw forth the daimonia: Rheims 
and E. V., to cast out devils : v. 21 ; Gr., . . . they said, hoti^ that, 
exeste^ he was out of his natural state of mind, deranged: Rheims, 
He is become mad : Ital., He is out of himself : E. Y., He is beside 
himself. Mark 3:22; Gr., . . . they said, hoti, that, Beelzebub he 
hath, and that through to^ that, chief of the daimonion he draweth 
forth the daimonia. - Mark 3 : 30 ; Gr., . . . that they said : a 
pneuma unclean he hath : [equivalent to, Beelzebub he hath, 
in V. 22.] Mark 5 : 2, 3, 4, 8, 9, 10, 11, 12, 13, 15, are given under 
Mat, 10 : 28. Mark 6 : 7 ; Gr., . . . and he gave to them [the 12] 
exousian privilege, or, power, of those breaths which unclean. [The 
whole exousia he gave them was, of unclean breaths: and that 
these words ' of unclean breaths,' included daimonia is proved by 
what they did] : v. 13 ; Gr., And daimonia many they drew forth, 
&c. Read in E. Y., v. 55, 56. Mark 7 : 25, 26 ; Gr., ... a woman 
of whom had the little daughter of her (a) pneuma unclean : v. 26 ; 
Gr., . . . and she implored him that the daimonion, [the unclean 
breath in v. 25] he would draw forth from that daughter of her : 
Rheims, v. 25, an unclean spirit : v. 26, the devil : E. Y., the same. 
Mark 7 : 32 ; Gr., And they brought to him a dumb tongue tied, 
&c. Mark 8:33; Gr., he chided, or, censured, Peter, saying : Re- 
tire behind me st?i, adversary : Margin, Adversary. Mark 9:17; 
Gr., ... I have brought the son of me to thee, having ^pfieuma 
alalon, a breath not speaking : Rheims, having a dumb spirit : 
E. Y., which hath a dumb spirit : [equivalent to Mat. 9 : 32, where 
we have, Gr., ... (a) man dumb daimonized : Rheims, and E. Y., 
a dumb man possessed with a devil.] Mark 9: 18; Gr,, And 
Avherever him katalabe, it may overtake, or, seize, or, attack, (as a 
distemper, says Donnegan,) it bursteth him, and he foameth, and 
frizei, hisseth, uttereth a shrill inarticulate sound through the 
teeth, and he is parched, or, dried up : Rheims, and E. Y., . . . 
wheresoever he taketh him, &c. : v. 21 ; Gr., , . How long time is it 
that this gegonen, is happened, to him ? JIo de eipe, He but said, 
from a child : v. 22 ; Gr., And many times him Icai, even, into (a) 
fire ehale it hath struck down, or, thrown : Rheims, And oftentimes 
hath he cast him into the fire : Ital., hath cast : E. Y, . . . it hath 



478 



THEOLOGY OF THE BIBLE. 



cast. [In V. 18, the E. V. follows the Rheims, and gives he for the 
same Rheims, and E. Y., dumb spirit, Gr., breath not speaking. 
In V. 18 the Ital. is esso^ it] : v. 25 ; Gr., ... he chided \\iQ pneuma 
unclean, saying : That breath which alalon^ not speaking, and 
dumb, I to thee command, &c. Mark 9 : 26 ; Gr., And vocifer- 
ating, and greatly tugging him, exelthe^ it went out, and he be- 
came just as dead, so that many to say hoti^ that, apethanen^ he is 
dead: Ital., And (the demonio) cried, &c., . . . and (the little boy) 
became as dead : [Were it not that the Ital. inserts ' the little boy,' 
we should have the demonio dead ; and Graglia gives both devil 
and demon, for demonio : the Rheims has, he went out of him, and 
he became as dead : [This would make a Rheims devil as dead] : 
E. v.. And (the spirit) cried . . . and he was as one dead : [The 
Rheims, and E. V., having he in v. 18, for this same dumb spirit of 
theirs.] Luke 5 : 15 ; Gr., . . . and came together crowds great to 
hear, and to be cured hupo^ under, or, by, him from the illnesses of 
them. Luke 7 : 21 ; Gr., In the same hour but he cured many from 
diseases and plagues and pneiimaton poneron^ breaths bad, — bad 
breaths : Rheims, ... he cured many of (their) diseases, and hurts, 
and evil spirits : Ital., . . of infirmity . . smd spiriti maltgrni, breaths 
hurtful : E. Y,, ... he cured many of (their) infirmities and plagues, 
and of evil spirits. [Here the Rheims was too correct for the E.Y. : 
the Rheims has it right here, — he cured many of (their) diseases, 
and evil spirits : [evil spirits is equivalent to the Rheims and E. Y. 
devils, and to their unclean spirits, which we have so often had be- 
fore, for the Gr., unclean breaths. This v. in Luke shews, that the 
Gr. unclean breaths, bad breaths ; Rheims, and E. Y., unclean 
spirits, evil spirits, means sicknesses, various kinds of disease.] 
Luke 8:2; Gr., And women some, or, certain, which had been 
cured from pneumaton poneron, breaths bad, and illnesses : Maria 
he, which, being called Magdalene, from hes, Avhom, daimonia, dis- 
eases, seven had gone forth. [Shewing, either that she had had 
many diseases, or that she had been very abandoned.] Luke 8 : 27; 
Gr., ... (a) man certain out of the city, hos, who, had dalmonia 
from times long: E. Y., had devils: Rheims, a devil. In Luke 
8 : 29, we have, first, pneuma imclean,' and then, by 'the daimon, 
given as meaning the same as ' the pneuma unclean : ' Rheims, 
'the unclean spirit' ... by 'the devil: ' E. Y., the same. Luke 
9 : 1, 2, V. 1, . . . gave them power, and privilege upon all the 
daimonia, kai, yea, or, and, diseases, to cure : v. 2 ; Gr., And he 
sent them to preach the Kingdom of God, and to cure tous, those, 



THEOLOGY OF THE BIBLE. 



479 



being ill, [* to cure those being ill ' covers all that is expressed by 
the language of verse 1. Our word and^ if we give andiox Jcai in 
V. 1, is constantly used in Scripture, and even by us in our lan- 
guage, between words meaning the same thing, and also between 
phrases meaning the same thing.] Luke 10 : 9; E. V., And heal 
the sick that are therein. Luke 13 : 11 ; Gr., And lo, a woman 
there was, having (a) pneuma^ breath, of illness : E-heims, and 
E. Y., a spirit of infirmity. 

John 5:3; Gr., In these lay (a) multitude great of those being 
ill, &c. : V. 4, . . . hugies, healthy, sound, whole, became, with what- 
ever he possessed malady : v. 5, Gr., There was, but, or, however, 
a certain man there thirty-eight years echon^ holding, possessing, 
in the illness : v. 9 ; Gr., And immediately became hugies ho^ that, 
man: v. 10; Gr., Said therefore the Jews to that cured, &c. : v. 
13 ; Ao, he, but, having been cured not knew who it is. John 6:2; 
Gr., And followed him (a) crowd great, because having perceived, 
or, attended to, of him ta^ those, proofs ha, which, he had done, or 
performed, upon those being ill. John 6 : VO ; Gr., . . . and of you 
one (a) diabolos, accuser, is. John Y : 20 ; Gr., Answered ho, that, 
crowd, and said : (a) daimonion thou hast : who thee seeketh to 
kill ? John 8 : 44 ; Gr., Ye out of (a) father that diabolos, accuser, 
[sin,] are : v. 46 ; Gr., Who of you convicteth me peri, of, in re- 
spect to, sin ? [i. e., the diabolos, accuser, of v. 44] : Rheims, Which 
of you shall convince me of sin? E. V., Which of you convinceth 
me of sin : Margin : " convicts would probably better express the 
idea." — Ed. John 8 : 48 ; Gr., . . . not well say we, hoti, that, (a) 
Samaritan art thou, and (a) daimonion hast ? v. 52 ; Gr., Kow we 
know hoti, that, (a) daimonion thou hast. John 10 : 20 ; Gr., Said 
de, but, many of them : daimonion [a daimon of ill fortune] he hath, 
and mainetai, is become frenzied : [Hence again we learn, that, to 
be frenzied, was, with the supertitious people, to have a genius, — 
demon — of ill fortune, — one of their evil genii] : Kheims, and E.Y., 
He hath a devil, and is mad. John 16:8; Gr., . . . elegxei, he will 
convict the world ^m, concerning, sin, and concerning dihaiosune^ 
justice, [justness], rectitude of character, the practice of rectitude, 
and concerning Icriseos, discrimination, decision, judgment : v. 9 ; 
Gr., Concerning sin, men, indeed, hoti, that, not they believed in me : 
V. 10; Gr., Concerning dikaiosune, indeed, hoti, that, or, because, 
hupago, I am brought down, or, under, or, subjected, jt?ros, by, or, 
to, or, for, or, on account of, the Father of me, and not as yet Avill 
ye see me : v, 11 : ; Gr., . . . Concerning, indeed, kriseos, hoti, that, 



480 



THEOLOGY OF THE BIBLE. 



or because, that ruler of this world [sin] kekritai^ is discriminated, 
judged, passed sentence on. [It is plain from these verses that 
'that ruler of this world,' Rheims and E. Y. Hhe prince of this 
world,' means, sin. And it is said, Christ died for our sins. He 
thereby discriminated, judged, passed sentence on, sin, for all those 
who believe in him. And it is said : he was buried. 1 Cor. 15 : 3, 
4 ; ' he died for our sins ; and he was buried.' The verb hupago, 
used in v. 10, is compounded of hitpo, under, and ago, to bring ; 
and is defined, to bring under, to bring down. The proper signifi- 
cation of the Gr. preposition hupo is, under ; and sub, under, is the 
Lat. preposition used for it. Accordingly the Hed. Lex., and 
Schrevelius's Lex., both which render Greek into Latin, for this Gr. 
verb hupago give subjicio and subdo. Ainsworth defines subjicio, 
to lay under, put under ; and defines subdo, to put under. And in 
Yalpy's Gr. Grammar by Anthon, p. 248, it is said that hupo indi- 
cates subjection, and the instrument under which the effect is pro- 
duced. This verb hupago, has no such sense as go, used by the 
Rheims, and E. Y., in this verse John 16 : 10. The Gr. verbs sig- 
nifying to go are, poi^euomai, as in Acts 20 : 22, where Paul says, 
poreuomai, I go, to Jerusalem ; erchomai, and iemi, also, are Gr. 
verbs signifying, to go : and at p. 158 of the said Greek Grammar, 
^'iemi, to go," and the different parts of it, are given. The Gr. has 
also, the verb eimi, to go, given by the Lexicons, as well as the 
verb eimi, to be ; and they are both given in the said Grammar. 
Jesus, plainly, in this verse John 16 : 10, is fore-shadowing 
his death and burial. ' I,' in the verse, can only mean, he as he 
stood before his disciples ; as in the verses before given from 1 Cor. 
15 : he died ... he was buried.] The Rheims, in John 16 : 10, has, 
because I go to the Father ; and you shall see me no longer: E.Y., 
because I go to my Father, and ye see me no more. [Cogitate, 
reader, what Orthodoxy would have us understand by this.] John 
17 : 15 ; Gr., Not ask I that arts, thou shouldest take away, make 
away with, them out of the world, but that thou shouldest guard, 
or, preserve, them from tou ponerou, from evil: \tou not to be ren- 
dered, because evil is here used in an abstract sense : and we have 
had numberless instances where the Douay, Rheims, and E. Y., do 
not render the article.] The Rheims here is, . . . but that thou 
shouldst keep them from evil : [Not rendering the article :] E. Y., 
from the evil : Margin, "the evil one." [It is not said who makes 
this note.] John 18 : 23 ; Gr., . . . l^kakds, badly, I have spoken, 
testify concerning the bad : Rheims, and E.Y., . . evil, . . of the evil. 



THEOLOGY OF THE BIBLE. 



481 



John's verse, 6:2, before given, given by the Rheinas and E.Y. 
thus : ' And a great mnltitude followed him, because they saw the 
miracles which he did on them that were diseased,' covers the 
whole extent and variety of diseases and infirmities, and necessarily 
includes those said to l|p daimonized. And John does not give any 
verse from which any distinction as to daimonized can be pretend- 
ed. And accordingly, our Editors do not venture in all John to 
attempt the distinction they attempt in their marginal note to Mat. 
3:16, and which I gave under that verse. 

Acts 8:7; Gr., For many having pneumata^ breaths, unclean, 
boonta, [agreeing with pneumata], uttering loud cries v/ith great 
voice [of course it was the breath of those who had unclean breathsj 
exercheto [from exarch6'\ commenced ; de, indeed, many paralytic 
and limping were cured : [We have seen that for lunatic, used 
for epileptic, the Rheims, and E. V., give, possessed with a devil] : 
Lat., who had sptritus, breaths, foul, begging earnestly exibant, 
went out, or, were got rid of : Rheims, For many of them who had 
unclean spirits, crying with a loud voice, went out : Ital., For the 
spiriti, breaths, foul went out of many that them had, crying with 
great voice : See E. V. [The Lat. must have mistaken extreheto 
to be from exerchomai ; and the Douay, Ital., and E. Y., folloAved 
the mistake.] Acts 10 : 38 ; Gr., Jesus the from ]^azareth, hds, when, 
or, after, echrisen, anointed, [Christ is, anointed 1 him God pneii- 
mati hagio^ in, or, with, (a) breath holy, and potency, hos^ who, 
traversed, conferring benefits and curing all those being held in 
subjection, or, oppressed, hiipo^ under, the diabolos^ accuser, [sin, 
or the efiects of it], for God en, went, or, was, with him : Rheims, 
anointed him with the Holy Ghost, . . oppressed by the devil : see 
E. V. Acts 16: 16; Gr., . . . a girl certain having a pneuma, 
breath, of Python : Rheims, a certain girl having a pythonical 
spirit : E. V., a certain damsel possessed with a spirit of divination. 
Acts 16 : 18 ; Gr., . . . being wearied but Paul, and turning round 
to pneuma he said : I enjoin to thee in the name of Jesus Christ 
exelthein, [from exerchomai] to go out, from hei, and exelthen, it 
went out the same hour: Rheims, But Paul being grieved, turned 
and said to the spirit ... to go out of her. And he went out the 
same hour : E. V., the same, except 'to come out of her : ' The Ital. 
is, but Paul being wearied, &c., to the E. V. word ' grieved ' is a 
marginal note thus : " Perhaps at the delusion which may have 
been practised in the case of this female, and the reproach which 
might be brought on Christianity by such evidence." — Ed. Acts 
31 



483 



THEOLOGY OF THE BIBLE. 



19 : 12, 13, 15, 16 ; Gr., y. 12 ; So that upon those being sick to be 
brought from the skin, or, surface, of him napkins or aprons, and 
to be remoYcd from them tus ?iosous, [accusatiYe,] those diseases, 
te, namely, or, indeed, tc6 pneumata ta ponera^ [accusative,] those 
breaths which bad, exerchesthai. [in the ps^siYC, as the two other 
Yerbs are,] to be gone away, or, remoYcd, from them : Rheims, . . . 
and diseases departed from them, and the wicked spirits went out 
of them : [putting ' the diseases' and ' the wicked spirits' in the 
nominative, and so making them active :] See E.Y. Ver. 13 ; Gr., 
But took in hand certain of the going round about Jews, exorhists^ 
persons who adrainister an oath, to name upon those having those 
breaths bad the name . . . , saying : We bind by oath, or, swear, 
you that J esus lion^ whom, Paul j^reaches : Rheims, exorcists who 
went about to make over them that had evil spii'its the name of, 
&c. : See E. V. Yer. 15 ; Gr., Answering but that breath which 
had, &c. : Rheims, But the wicked spirit answering, &c. ; See E. V. 
[Of course it was the person who had the bad breath that answer- 
ed: we have had all through the Bible, breath, by Synecd. ior per- 
so7i.'\: V. 16, And leaped upon them the man in whom was that 
pneuma which p)oneron, breath which bad, and overcoming them : 
Rheims, And the man in whom the wicked spirit was, leaping upon 
them, &c. ; See E. Y. [This shews, that the breath bad, in pre- 
ceding verses, means, the person who had the bad breath.] Acts 

20 : 22 ; Gr., And now lo, I being constrained to pneumati, by the 
breath [i. e., the breath of holiness in him : the Gr. does not use the 
ablative, it uses the dative, and sometimes the genitive, for it :] 
poreuomai, I go, to Jerusalem : Rheims, being bound in the spirit, I 
go to Jerusalem : E. Y., I go bound in the spirit unto Jerusalem : 
Margin, " The meaning may be, incited by the Holy Spirit." — Ed. 
[Yes, by the breath of holiness which was in him.] 1 Cor. 10 ; 20 ; 
Gr., But hoti, that, ha., which, [for, the things which] burn per- 
fumes, or, sacrifice, the heathen, or, gentiles, daimoniois, to divini- 
ties, — tutelary genii, they bum perfumes, or, sacrifice ; and not to 
God ; but I do not wish you participators of those daimo7ii6n to ho- 
come : Rheims, But the things which the heathens sacrifice, they 
sacrifice to devils, and not to God. And I would not that you 
should be partakers with devils : See E.Y. Yer. 21 ; Gr., . . daimo- 
7ii6n : Rheims, and E. Y., of devils : v. 28 ; Gr., . . . This eidolo- 
thuton esti, sacrificed to idols is : Rheims, This has been sacrificed 
to idols : E. Y., This is oflered in sacrifice to idols : [idols is equiva- 
lent to daimoniois, Rheims, and E. Y., devils, in preceding verses.] 



THEOLOGY OF THE BIBLE. 



4:83 



1 Tim. 3 : 6, Y ; Gr., y. 6, . . . lest tiiphotheis^ being affected 
with smoke, (metaphor., says Donnegan, being rendered self-con- 
ceited, or, silly,) into hfima^ (a) condemnation, he fall of the diabo- 
los, accuser : Rheims, lest being puffed up with pride, he fall into 
the judgment of the devil : E.V., lest being lifted up with pride, he 
fall into the condemnation of the devil : v. 7 ; Gr,, . . lest into (an) 
upbraiding he fall and (a) snare of the diabolos, accuser. [What is 
it that upbraids us, to our own conscience, but sin.] 1 Tim. 4:1; 
Gr., But, or, indeed, the pneuma^ breath, [for, breath of holiness] 
saith, hoti^ that, in later times will desert some the faith, attending 
to, or, following, pneumasi flanois^ breaths deceitful, and instruc- 
tions dalmonidn, of divinities, tutelary genii: Rheims, ISTow the 
Spirit manifestly saith, that in the last times some shall depart from 
the faith, giving heed to spirits of error, and doctrines of devils : 
See E. V. 1 Tim. 6:1; Gr., . . . and to that according to piety in- 
struction : Rheims, and to that doctrine which is according to god- 
liness : See E. Y. 2 Tim. 2 : 26 ; Gr., And may recover again the 
sober senses out of that of the diabolos snare, taken alive by him, 
or, it, to, or, at, the of him, or, it, vfill : Rheims, And may recover 
themselves from the snares of the devil, by whom they are held 
captive at his will : E.V., And (that) they may recover themselves 
out of the snare of the devil, who are taken captive (Margin, tak- 
en alive) at his will. James 2: 19; Gr., Thou 7J>z5^ei«m, trustest, 
givest credit to, believest, reliest upon, that God one is, — exists : 
Well doest thou : kai^ but, ta daimonia pisteuousi kai phrissousi, 
the divinities, gods, goddesses, genii, [of superstition], they trust, 
give credit to, believe, rely upon, and phrissousi : [see it defined 
below :] ' they trust, give credit to, believe, rely upon,' impersonal, 
for, men trust, people trust. Ges. gives several instances of the 
impersonal mode of speaking. I give two of them : I^umb. 32:5; 
E. Y., 'let this land be given;' Ges. gives the Heb., and renders, 
' let them give the land,' impersonal, says he. There, as in James 
2 : 19, the verb only is given, without any pronoun. Dan. 4:13; 
(Ital. and E. Y., v. 16 ;) E.Y., Let his heart be changed, Ges. ' They 
shall change his heart,' impersonal, says he. There, also, the verb 
only is given. And we constantly use this impersonal mode of 
sjaeaking : for example ; they say so ; they think so ; for, people 
say so, &c. In the Gr., the Lat., and the Douay, the v. is 13. We 
have seen that the Greek places its words in a sentence differently 
from our mode. TMis easily is this verse James 2 : 19 rendered 
consistently with what we have learned to be the meaning of the 



4:84 



THEOLOGY OF THE BIBLE. 



Greek word daimonion. The sense of this verse is given by Paul 
in 1 Cor. 10: 20, before given. The stress, in James 2 : 19, is on 
' God One : ' thou trustest, &c., that ' God one exists and to give 
the other branch of the verse, ' but they trust,' &c., [i. e., people 
trust, &c.] the divinities, &c., of superstition, [i. e., many gods,] 
gives the natural and appropriate sense. 

It is of no consequence how words are collocated, — put to- 
gether, in a Greek oi Lat. sentence : the sense is determined by the 
agreement and government of the words, — by the rules of Syntax. 
Of course Orthodoxy would insist that ta daimonia here must be 
in the nominative, and would insist that the Greek ta daimonia, 
means Orthodox devils : but the reader has long since seen that it 
means the divinities, gods, goddesses, genii, &c., of superstition. 
The reader will hardly be disposed to allow that the use of ta dai- 
monia as used in this verse in James can give any other sense to 
the Gr. word daimonion : to say nothing of the doubtful canonicity 
of this Epistle, before shewn. The Ital. is, thou believest that God 
is one solo, alone, or, only ; well doest thou ; the demoni [in the 
Ital. the accusative as well as the nominative] (it, wrongly inserted) 
believe also they, and tremble. [By striking out the interpolated 
it, and using its ' believe they' as impersonal, the Ital. is right 
enough. The Lat. uses daemones, which is both accusative and 
nominative : Rheims, Thou believest that there is one God. Thou 
doest well : the devils also believe and tremble : [very good Ro- 
manism] : E. Y., the same. If we should take the Gr. ta daimonia 
in the verse to be in the nominative, we should have, ' but, or, also, 
the daimonia, divinities, — gods — goddesses, genii, [of superstition], 
trust, give credit to, believe, rely ujDon, mi^ phrissousi, \iYomphris- 
so, defined], have the surface ruffled by a breeze, bristle, have the 
hair standing on end, shiver from cold, shiver from fear, cower 
through fear. And if we should suppose the verbs pisteuo and 
phrisso to be used of the divinities, &c., of superstition, it would be 
no bolder figure than many others used in Scripture. See-E. Y., 
Job 26 : 11 ; Ps. 76 : 8 ; 96 : 12 ; 114 : 3, 4. Again, the Gr. word 
daimonion being taken from the Gr. version of the Old Testament 
called the Septuagint, it can have no other meaning in the Xew 
Testament than that which it has in the Old. ISTo I^ew Testament * 
writer could impose any other meaning on it. And we have seen 
all through the N'ew Test, that it has the same meaning in the ISTew 
Testament that it has in the Old. And if any writing appearing 
among the writings of the ]!^?"ew Test, could be supposed to use the 



THEOLOGY OF THE BIBLE. 



485 



word in auy other sense, such use of it would be proof of want of 
genuineness in that writing. The Septuagint, as is truly said by 
Macknaught, p. 108, "is the book from which nearly all the quota- 
tions are adduced in the 'New Testament." 

And why should orthodox devils tremble ? Orthodoxy says, 
its Devil, and lesser devils, roam free as air, opposing God's gov- 
ernment, defying his power, taking captive God's creatures ; and 
taking orthodox souls to the orthodox hell. What monstrous ab- 
surdities are offered for our acceptance by men who are committed 
to the support of the chimeras of paganism and of the dark ages ! 

James 3: 15; Gr., daimomodes^ (defined by Donnegan,) god- 
like, — resembling a daimon : Rheims, and E. V., devilish. 

2 John V. 9 ; Gr., Every Ao, who, passing beyond, hai^ yea, not 
menon^ remaining, in the instruction of the Christ, God not hath. 
[The instruction of the Christ, is put in opposition to, the instruc- 
tion of daimonion^ divinities, gods, &c., before given.] 

Professor Draper, in his late work before mentioned, says, page 
297, that, as early as A. D. 205, a class of men, of whom he names 
several, had no obscure share in directing human progress ; and 
among them, " Abba Oumna, whose study of insanity plainly shews 
that he gave a material interpretation to the national doctrine of 
possession by devils, and replaced that strange delusion by the sci- 
entific explanation of corporeal derangement." 

But Ecclesiastics did not give up ' that strange delusion' of de- 
monology, and do not even to this day, as we have seen by the 
marginal note of our Editors to Mat. 8:16. And to show with 
what tenacity Orthodoxy holds to demon ology, and how lately a 
body of Protestant Ecclesiastics could even relentlessly persecute 
one of their own number for denying demonology, I give abstracts 
from the Encyclopaedia Britannica, which lately came under my eye. 

The article first states that, "In 1701 the celebrated Thomasius 
distinguished himself by an original dissertation ' De Crimine Ma- 
gia3,' in which he attacked with irresistible force of reasoning the 
prevalent belief in witchcraft, and boldly exposed the insane and 
murderous delusions which had conducted whole hecatombs of vic- 
tims to the stake. This thesis, embodying a formal attack on de- 
monology, was publicly read in the University of Halle, which, to 
its honour, greeted with applause the bold scepticism of the young 
jurisconsult." 

" Popular credulity, indeed, still continued gaping and greedy ; 
it still yearned with an unabated craving for the supernatural and 



486 



THEOLOGY OF THE BIBLE. 



the diabolical." " At the same time, Thomasius, though among 
the foremost, was not the first to assail demonology. This honour 
of right belongs to Doct. Balthasar Bekker, a Protestant clergy- 
man of Amsterdam, and author of a learned work first published in 
Dutch, and afterwards in French, entitled, ' The world bewitched, 
or an examination of the common opinion concerning spirits, &g. 
a work which Thomasius must in all probablity have seen and con- 
sulted, as the French edition appeared in 1694, and the persecution 
which the author experienced on account of his scepticism about 
devils and their supposed operations could scarcely fail to make it 
generally known." " The author sets out by giving an able and 
accurate exposition of the opinions, or rather fables, of the Pagans, 
Jews, and Mahometans, on the subject of demons, or good and evil 
spirits, with their supposed attributes, functions, and operations, as 
described in their mythological systems, and particularly as re- 
ceived at the period when Christianity was first preached to the 
world. He then proceeds to show that the early Christians insen- 
sibly introduced and mixed up with the new faith many of the fic- 
tions of Paganism and Judaism ; and that tliis corrupting process 
went on continually increasing, until it attained a maximum under 
the Papacy ; when all the miracles which the Pagans had supposed 
to have been performed by their demons or inferior divinities were 
ascribed to angels, to the souls of sinful men, and, above all, to the 
power of the devil." " But his [Bekker's] great principle is, 
that the doctrines of the demonologists are not more repugnant 
to reason than adverse to Scripture when rationally interpreted. 
Revelation, he holds, contains nothing to sanction such doctrines ; 
and he supports this opinion by a detailed examination of all the 
cases mentioned in holy writ where the devil [The Article takes this 
word from the E. V., I presume.] — is either represented as appear- 
ing to men, or exercising an immoderate power over their bodies 
or minds, — explaining them on rational or natural principles with 
singular skill and ingenuity. For example, he rejects as absurd the 
idea of demoniacal possession, though generally received by the 
Protestant as well as the Catholic Church ; and regards the cases 
of daemonia mentioned in the New Testament as not properly an 
expulsion of diables, but a cure miraculous of maladies incurable. 
In short his exposure is complete and triumphant." " ISTor are we 
aware of any writer who so far outstripped his age, and e\inced so 
complete a superiority to its prejudices and superstitions. Bekker's 
work, indeed, had the misfortune to appear too soon ; and of this 



THEOLOGY OF THE BIBLE. 



487 



he was early made sensible by the torrent of abuse with which he 
was assailed, and the persecution he was called upon to undergo. 
What must have been the boldness and courage of that man who, 
in an age when the wildest fictions of demonology and witchcraft 
were implicitly, nay almost universally, believed, commenced his 
attack on them by declaring, ' It is to destroy this vain idol of pop 
ular credulity that I have written my book ; if the demon is vexed 
about it, let him employ his power to punish me for it ; if he is 
God, let him defend himself, and let him lay hold of me who may 
have overthrown his altars.' " 

" Bekker was born 1634." [A little more than 100 years after 
the so-called Reformation.] "In 1666 he took the degree of Doctor 
of Divinity." " He was denounced as a downright Sadducee. All 
pens were in motion against him, and before he had time to reply 
to the host of adversaries [s^^s] by whom he was assailed, his book 
was submitted to the censure of the Ecclesiastical Council." After- 
wards " the Synod condemned the work, and deposed the author 
from his ministerial charge," " On the occasion of his deposition, 
his enemies caused a medal to be struck, representing the devil 
dressed in clerical costume and mounted upon an ass, with a sort 
of banner in his hand, emblematical of the triumph which the 
clergy had obtained in the Synod. But this triumph was short- 
lived; for although the Synod declared to a man in favour of the 
devil, the rational part of the world were ultimately convinced by 
the reasonings of the deposed minister ; which soon began to gain 
ground, and contributed largely to emancipate the minds of men 
from the thraldom of a bloody and debasing superstition." 

Though it is true that this ' strange delusion' has no foundation 
even in the Kew Testament, yet the reader perceives the advantage 
of beginning with the Heb. and Gr. words in the Old Testament 
for which the Douay, and the E. Y., give the word devil ; which 
word devil had before been introduced in the Rheims of the ISTew 
Testament. 

We will now examine the word 

PARADISE. 

The Heb. word is gn, garden, (epecially one planted with trees, 
says Ges.) The Greek word given for it is, sometimes paradelsos^ 
and sometimes Jcepos, each defined, garden. Paradeisos^ like the 



488 



THEOLOGY OF THE BIBLE. 



Heb. stn, and the Lat. spiritus^ is used without being translated ; 
writXjen paradise : i. e., wherever the word paradise is found in the 
Douay of the Old Testament; or in the Rheims and E. V. of the 
Kew Testament, it is the Greek word paradeisos untranslated. 

This Heb. word gn^ and this Gr. word paradeisos given for it, 
occurs in Gen. 2 : 8, 9, 10, 15, 16 ; 3 : 1, 2, 3, 8. In each of those 
places the Lat. gives paradisus^ in different cases, accusative, geni- 
tive, &c. There is no such Lat. word ; and accordingly, it is not 
found in the Lat. Dictionary : it is the Gr. word untranslated : The 
Douay, in each of the above verses, gives paradise. The Ital. gives 
in each, giardino^ garden : and the E.V., garden. In Deut. 11:10 
the Heb. is gn : Gr., kepos, an enclosed place planted with trees, 
an orchard, or, garden : Lat., /tortus, an orchard, or, garden : Dou- 
ay, garden : Ital., orto, garden : E. V., garden. [So that the Gr. 
paradeisos and kepos mean the same, they being each given for the 
Heb. gn; and paradisus used in the Lat. version, and the Lat. w^ord 
hortus mean the same ; and the Douay words paradise and garden 
mean the same.] 

In 1 Kings 21 : 2 the Heb. is gn ; the Gr., Jcepos ; the Lat., hor- 
tus ; the Douay, garden ; the Ital., orto ; the E. Y., garden. 2 
Kings 21 : 18; Heb., And was laid down Manasseh with (the) 
fathers of him, yea, or, and, was buried in gn of house, or, family, 
of him, in gn of Oza : Gr., And was laid down to rest Manasseh 
with the fathers of him, hai, yea, or, and, was buried in the hlpos 
of the oikos, house, or, family, of him in (a) garden of Oza : Lat., 
And slept Manasses with his fathers, et^ even, or, and, sepultus est, 
was buried, in horto of his domus, house, or, family, in horto of 
Oza : Ital., and Manasseh was laid down with his fathers, and was 
buried in the orto of his casa, house, or, family, in the orto of Uzza : 
Douay, And Manasses slept with his fathers, and was buried in the 
garden of his own house, in the garden of Oza : E. V., the same, 
(writing Manasseh, and Uzza.) 2 Kings 21 : 26 ; Heb., And they 
buried him (impersonal, for, men buried him) in qhr, (the) grave, 
of him in gn of Oza : Gr., And they buried him in the grave of him 
in the Jcepos of Oza : Lat., And they buried him in his sepulcro, in 
horto of Oza : Douay, And they buried him in his sepulchre in the 
garden of Oza : Ital., And (the people) him buried in his sepoltura, 
grave, burying-place, in the orto of Uzza : E. V., And he was 
buried in the sepulchre in the garden of Uzza. 2 Kings 25 : 4 ; 
Heb., gn : Gr., hepos : Lat., hortus. ISTeh. 3 : 15 ; Heb., gn. Esther 
1:5; Heb., ... in (an) enclosure of (a) gn of house of the king: 



THEOLOGY OF THE BIBLE. 



489 



Gr., in (a) court-yard of house of the king : Lat., in the entrance 
of the hortus, &c. : Douay, in the court of the garden, &c. 1:7; 
Heb., gn ; Gr., hepos. Job 8 : 16 ; Heb., Wet he to face of sun, 
and o/, upon, gn^ (the) garden, of him shall be sucked filth : Gr., 
For hugros, wet, watery, he is under sun ; and out of sapria, rot- 
tenness, putridity, of him the tender shoot of him shall go out, or, 
go away. [The Gr. does not give here any word for the Heb. gn ; 
but its verse gives a sense suitable to the preceding verses, as is 
the Heb.] : Lat., humectus^ wet, dampish, dark, he is seen, before 
Cometh sun, and at his [its] rising, (the) sprout of him goes out, 
or, beyond : Ital., {But the man pefect is) verdant to the san, and 
his branches are spread forth in his garden : [The interpolation by 
the Ital. is made for the purpose of preventing the unsuitableness 
of its verse to the preceding verses] : Douay, He seemeth to have 
moisture before the sun cometh, and at his rising his blossom shall 
shoot forth: E. V., He (is) green before the sun, and his branch 
shooteth forth in his garden : [The Douay and E. Y. are utterly in- 
consistent with the preceding verses, and are plainly wrong.] 

Song of Sol. 4 : 12 ; Heb., gn : Gr., hepos. Verse 15; Heb., 
gnim^ [plural of gn:'] Gr., Jcepos : Douay, Ital., and E. V., gardens. 
Ver. 16 ; Heb., ^/w, twice: Gr,, hepos. 5:1; Heb., gn : Gr., hepos. 
6:2; Heb., gn : Gr., hepos. 6:11; Heb., gn: Gr., hepos. 8 : 13 : 
Heb., in gnim^ gardens : Gr., in hepois [plural of hepos.] 

Isai. 1 : 29 ; Heb., hi^ so that, they shall be put to shame on 
account of ailim^ (the) rams, they have delighted in, ?i, yea, they 
shall blush, or, be ashamed, on account of Ae, those, gnut, [another 
form of the plural of gn,] gardens, which they have approved, or, 
delighted in, thought excellent : The Gr. gives, idols, . . . hepois 
[equivalent to paradeisois, paradises] : The Lat. and Douay give, 
idols . . . gardens : Ital., . . . the oaks, . . . the gardens that ye have 
chosen: E. V., the same: Margin, " The allusion is to the sacred 
groves of idolatrous worship which are so frequently elsewhere re- 
ferred to in the Bible." — Ed. [ Groves are equivalent to, gardens 
planted with trees, the Gr. paradisoi, paradises.] Isai. 1 : 30 ; 
Heb., For they shall become, — ^be — as (an) oak of withered leaf, and 
as (a) gn, garden, which water not to it : [i. e., which hath no 
water] : Gr., For they shall be as ... , and paradeisos, (a) para- 
dise, — garden — water not having : Lat., Douay, Ital., and E. Y., Ye 
shall be as ... . and as a garden, &c. Isai. 51 : 3 ; Heb., ... as, 
or, like, gn of Jehovah : Gr., ... as, or, like, paradeisos, (a) para- 
dise, — garden — of hurios : Lat., hortus : Douay, Ital., and E. Y., 



490 



THEOLOGY OF THE BIBLE. 



as the garden of the Lord. 58 : 11 ; Heb., gn : Gr., Jcepos. 65 : 3 ; 
Heb., This people which provoking me to face of me daily immo- 
lating in gnut^ gardens, and offering odours [by burning] upon those 
burnt tiles : Gr., . . . which offer victims in Jcepois, gardens, and 
make odoriferous fumigations, or, burn incense, upon those tiles, or, 
bricks, to those daimofiiois, divinities, gods, goddesses, tutelary 
genii, which not estin, exist, — be: Douay, and E. V., in gardens. 

Meeting here again the Gr. word daimonion, I am induced to 
give a sentence I saw last evening in an article from the ' Christian 
Examiner,' (an orthodox paper,) published in our daily paper. The 
sentence is : " The attitude of the mediaeval Catholic towards the 
patron saint of his family or city, was just and precisely the atti- 
tude of the Greek towards his tutelary divinity." — Christian Ex- 
aminer. Now daimonion^ the Greek word used both in the Greek 
version of the Old Testament and in the New Test., and which, as 
we have seen, means, a god, goddess, tutelary divinity, of Pagan- 
ism, is the word for which the Bouay, and E. Y., of the Old Testa- 
ment, and the Rheims, and E. V., of the New Test, give, devil, and 
devils, meaning, the devils of the Orthodox hell. Whether the 
writer of the article in the Christian Examiner was aware of this I 
don't know. And, in place of being ' the patron saints of the me- 
diaeval Catholic,' and the ' tutelary divinities' of the Greek, these 
Gr. daimonia^ divinities, have long been, and still are, the Ortho- 
dox devils of the Orthodox hell of Orthodox Christianity. And 
what is now the Orthodox hell ? The Ecclesiastics who first Paga- 
nized Christianity by imposing upon it the Pagan Tartarus, and 
making out of that the Catholic hell, were bold men. But even 
they had not the boldness to inaugurate a hell without a Purgatory. 
It was reserved for the so-called Reformation to do that. It would 
have nothing but a stark, naked, hell, in the current sense of the 
word ; and therefore struck out the Purgatory. So that it offered 
to the mind of the 16th century, and the current theology still offers 
to the mind of this 19th century, what Ecclesiastics of earlier times 
thought would be too revolting to be received even by the semi- 
barbarian mind of those times. 

Isai. 66 : IV ; Heb., Ae, Those, purifying themselves, and those 
cleansing in those gnu% gardens, ahd ahd, one one, or, uniting 
themselves together, in midst, eating flesh of swine, &c. : Gr., . . in 
those hepous: Lat., and Douay, They that were sanctified, and 
thought themselves clean in the gardens behind the gate within : 
Ital., Those that sanctify themselves, and purify themselves in the 



THEOLOaY OF THE BIBLE. 



491 



gardens, behind Ahad, in the midst : E. V., ... in the gardens be- 
liind one (tree) Margin, ' or, one after another ' in the midst. 

Jer. 29 : 5 ; Heb., . . . and set out gnut : Gr., paradeisoiis, 
paradises, — gardens : Lat., and Douay, orchards : ItaL, and E. Y., 
gardens. 31: 12; Heb.,. . . and shall be, or, become, (the) en- 
phsh, breath, of them as c/n rue, a garden watered : [i. e., they shall 
be refreshed as, &g.] Gr., ... as (a) wood bearing fruit, or, fruitful : 
Douay, and E. V., and their souls, E.V., soul, shall be as a watered 
garden. 39 : 4 ; Heb., g7i: omitted in my copy of the Gr. ; Douay, 
Ital, and E. V., garden. 62 : V ; Heb., gn : Gr., kepos. 

Lam. 2:6; Heb., it, yea, he [Jehovah] hath torn away violently 
as of (a) garden the hedge of him [Israel, i. e., his shelter, or, pro- 
tection] : Gr. kai. Yea, he hath spread asunder as, or, as if, (a) vine- 
yard the cover, or, tent, of him: Douay, And he hath destroyed 
his tent as a garden. Ital., And he hath taken away with violence 
his tabernacle as (the cottage) of a garden : E. Y., And he hath 
violently taken away his tabernacle (margin, or, hedge), as (if it 
were of ) a garden. 

Ezek. 31 : 3 ; Heb., Behold, Ashur, (a) cedar in Lebanon, &c. 
[Read v. 4, 5, 6, 7, in E. Y, for the expansion of this figure.] Yer. 
8 ; Heb., (the) cedars not omme, could shut, (used figuratively for, 
surpass, says Ges., citing this verse), him, in gn (the) garden of 
God, . . . any tree in gn of God not like to him in (the) splendour 
of him : The Gr, has paradeisos for each gn : the Lat., paradisus [the 
Gr. word] for each paradeisos : the Douay, paradise in each place : 
the Ital. and E. Y. have garden in each place : [the garden, Gr. 
paradeisos, here, means Lebanon, v. 3 ; celebrated for the splendour 
of its trees] : v. 9 ; Heb., Every tree of odn, pleasantness, which in 
(the) gn winch of [proceeding from] God: Gr., paradeisos : Lat., 
paradisus : Douay, in the paradise of God : Ital., that (were) in 
the garden di, of, from, God : E. Y., that were in the garden of 
God. 36 : 35 ; Heb., And they shall say : he, this, arts, land, this, 
he, which, nshme (a) breath, or, panting, is become as (a) gn of 
odn, pleasantness: Gr., . . . he ge, this land, perished, set aside, 
neglected, or, destroyed, is become as (a) kepos of luxury : Lat., 
and Douay, . . . This land (that was) untilled is become as a gar- 
den of pleasure : Ital., This land that was desolate is become like to 
the garden of Eden : E. Y., the same. 

Joel 2:3; Heb., ... as gii odn, (a) garden of pleasantness : Gr., 
as (a) paradeisos of pleasure : Lat., and Douay, as a garden of plea- 
sure : Ital., as the garden of Eden : E. Y., the same. 



492 



THEOLOGY OF THE BIBLE. 



Amos 4:9; Heb., gnut : Gr., kepous: Lat., Douay, Ital., and 
E. Y., gardens. Amos 9: 14 ; Heb., gjiiit: Gr., kepous. 

For the same Heb. word gn in the Old Testament, the Gr. gives 
its word paradeisos sixteen times, and its word kepos twenty-two 
times. In all bat three of the sixteen places where the Gr. gives 
paradeisos, the Lat. gives paradisus, and the Douay, paradise. In 
those three places the Lat. gives Jiortus : in two of the three the 
Douay gives garden : in the other, orchard. Thus the meaning of 
the Gr., word paradeisos (said to be of Persian origin) is clearly 
established. 

In Luke 23 : 43 ; we have, Gr., And said to him Jesus : Verily 
I say to thee this day with me thou wilt be in to 2^aradeis6, in gar- 
den [without our article] : Lat., in paradiso, garden : Douay, in 
paradise : Ital, in paradiso : E. V., in paradise. [The Ital., the 
Douay, and E. Y., give their respective words, in paradiso .,\m gar- 
den] in paradise, without the article. This is right ; for garden is 
here used in an abstract sense ; not of any particular garden : so 
that when Jesus saith, ' thou wilt be with me in garden,' it means, 
with me in burial, i. e., in a grave from which thou wilt be raised 
to life again ; from which thou wilt be made a partaker of resurrec- 
tion ; equivalent to ' the bosom of Abraham,' in another place, 
meaning the same thing, a grave from which there will be a resur- 
rection. 

We have seen that there is no such Lat. word as paradisus ; 
that it is the Gr. word paradeisos. Of course there is no such Ital. 
word paradiso ; the Ital. being but a kind of patois of the Latin. 
But Graglia, in his Ital. Diet, gives paradiso, and for it gives, pa- 
radise ; and he gives paradiso terrestre — terrestrial, and for his two 
Avords paradiso terrestre gives, the garden of Eden : he gives, also, 
mettere una cosa in paradiso, and for these words gives, to extol a 
thing up to the sky. 

We have seen the Heb. gn, for which the Gr. gives, sometimes 
paradeisos.^ and sometimes kepos, used in connection with burial ; 
as in 2 Kings 21 : 18 and 26, before given : and in John 19 : 41 we 
are told, Gr., There was, however, in that topos, space, region, tract 
of country, where he was crucified (a) kepos, and in that kepos (a) 
mnemeioji new, &c. : v. 42, There therefore, on account of the pre- 
paration of the Jews, because close by was that mnemeion, they 
put, or, laid, Jesus. 

We thus see, that among the Jews it was customary to bury in 
paradeisois, paradises, to use our Anglo-Greek word ; i. e., in gar- 



THEOLOGY OF THE BIBLE. 



493 



dens. And I observe in " The Union Bible Diet. : Prepared for 
the American Sunday School Union," these remarks : " Certain 
places were appropriated by the Jews for the purpose of burying 
the dead. They were usually in gardens," citing the verses above 
given from 2 Kings, and John. 

We now see, that Jesus's words to the thief on the cross, ' with 
me thou wilt be in paradeisos — garden,' means, with me thou wilt 
be in burial : in contradistinction to what is said of the wicked in 
Job 27 : 15 ; Heb., . . in death hrh, shall be dried up, wasted : Gr., 
Vv death teleutesousi, shall be ended, concluded, finished : Lat., shall 
be buried in i7iteritu^ extinction : Ital., shall be buried in death 
itself : Douay, and E. Y., shall be buried in death. And in Rom. 
6 : 3 we have, Gr., whether ignorant are ye that as many of us as 
are baptized into Christ Jesus, into that death of him are baptized ? 
[i. e., that death from which there will a resuscitation, living again, 
anastasis, a standing up again ; resurrection is the word general- 
ly used in the E.V.] And in Rom. 6:4; Gr., We are buried there- 
fore with him by means of that baptism into that death : in order 
that as was awakened, or, raised up, Christ ek from among, dead 
... so also, &G. [1 observed, a few days since, in the late work of 
Rev. R. C. Shimeall on " Christ's Second Coming," that he also, as 
well as Dr. Gumming, before-mentioned, renders eJc, from among. 
Observe, reader, that TFe, in Rom. 6 : 4, does not mean everybody. 
And so, where iDe is used in the Epistles, it does not mean all, — 
every one ; but, the brethren, to whom the Epistles are addressed.] 
And in Rom. 6:5; Gr., For if siimphutoi, born with, produced 
with, we have, or, may have, been, or, become, in the likeness of 
that death of him; alia Icai, assuredly also, tes anastaseos, of the 
standing up again, — resurrection — we shall be : Lat., For if planted ^ 
together we be in (the) likeness of (the) death of him, simul, to- 
gether, or, in company, et, also, of (the) resurrection we shall be : 
Ital., For if we may have been ingrafted with Christ to the confor- 
mity of his death, surely it we shall be also to (that of his) resur- 
rection : Rheims, For if we have been planted together in the like- 
ness of his death, we shall be also (in the likeness) of (his) resur- 
rection : E. v., the same. [This is an example of the liberties 
which Orthodoxy takes with the word of God, for the purpose of 
sustaining its theory that all the dead will be raised.] And in 
Rom. 6:8; Gr., But if we die with Christ, we believe that also we 
shall live again with him. And in Colos. 2:12; Gr., Being buried 
"with him e??, through, by means of, the baptism [of baptism] ; 672, 



494 



THEOLOGY OF THE BIBLE. 



through, /io, which, sunegerthete, ye may, or, shall, be awakened 
with, dia^ by means of, the faith of the energy of that God who 
having aAvakened him eh^ from among, the dead. And in 2 Tim. 
2:11; Faithful that logos^ word : For if we die with, kai^ also, we 
shall live again with. All these expressions : ' baptized into Christ : ' 
' into that death are baptized ; ' ' buried with him ; ' 'die with him 
are equivalent to ' in garden with him ' in Luke 23 : 43. 

As to 'a garden, — Gr., paradeisos — of God ; ' and ' the garden,- 
Gr., jt9a?'a<^e^sos — of God,' we learn what it means, by Isai. 53 : 1 ; 
Ezek. 31 : 3, 8, 9, before given. It means the same as 'garden, — 
kepos — of pleasantness,' in Ezek. 36 : 35, before given ; and the 
same as ' garden, — Gr., paradeisos — of pleasantness,' in Joel 2 : 3, 
before given. 

Much has been written, and variant opinions given in reference 
to the E. V. word paradise. In Presbyterian orthodoxy it is made 
equivalent to the orthodox heaven. In Episcopal orthodoxy, as 
expounded by Hobart and the Bishops he cites in his support, para- 
dise is the same as Episcopacy's hell, i. e., its common receptacle of 
its departed souls, — spirits, ghosts ; 'Dissertation' p. 89, 104, But 
at p. 89, Hobart says: "but with different mansions, adapted to 
the different qualities of its inhabitants." This he could have got 
no where but from Pagan mythology ; for the Bible tells us that all 
go to one place, the grave. 

I will not occupy space to give these diverse theories. Milton 
and Whately and Hobart all agree that paradise (to use the E. V. 
word) does not mean the orthodox heaven. Milton, in reference 
to the words of Christ to the thief on the cross, says, p. SYS, it aj)- 
pears to him " that the penitent thief was united to the other 
saints." And he having before told us that the whole man dies, 
this can mean only, that he went to such a grave as other saints 
had gone to. 

Neither Mat., nor Mark, nor John, gives this saying of Jesus to 
the thief, given by Luke. Mat. 27 : 44 says, E. V., The thieves also, 
which were crucified with him, cast the same in his teeth. 

At the time the words of Jesus to the thief were spoken, all 
were in ignorance that he would be raised again as he was raised ; 
even his disciples. His words, therefore, would be received by all 
in the sense in which persons in such ignorance would receive them, 
namely, as meaning burial, the plain and natural sense to the Jews ; 
their custom being, to bury in gardens. As indicating burial, the 
expression was perfectly natural and plain ; and no other sens?- 



THEOLOGY OF THE BIBLE. 



495 



could be ascribed to it. It was not tiil after he was raised from 
the dead that the full meaning of the Christ when he used the words 
could be perceived, namely, that to be in garden with him, i. e., to 
be buried with him, was, to be laid in a grave from which there 
would be a resurrection. When the saying was made, it was, as 
to its full meaning, one of the many expressions of our Lord which 
were enigmas, even to his disciples. In Mat. 26 : 12 Jesus says, 
Gr., . . .pros to entaphiasai me epoiesen^ in respect to, or, for, the 
to prepare me for burial she hath done. [' Burial ' being equiva- 
lent to ' in garden ' in Luke 23 : 43.] 

Any one who has gone through with the word gn, the word 
always used in the Heb. Scriptures, and the different words given 
for it in the Gr., Lat., Douay, Ital., and E. Y. respectively, cannot 
fail to see how simple and natural is the phrase, ' in garden with 
me.' l^othing but the fact that the Heb. has been so little attend- 
ed to, furnishes any exj)lanation to me, why it is that I have never 
seen the obvious meaning given to these words of the Christ ; or 
ever heard of its being given. 

Our Editors give a marginal note to Luke 23 : 43, thus : " This 
is one of the standard texts in proof of a happy intermediate state." 
Ed. The state of the dead who die in Christ is certainly a blessed, 
and in that sense happy, intermediate state ; but is not a state of 
conscious happiness. 

In John 18:1, the Gr. word is kepos : John 19 : 41 ; Gr., Tcepos^ 
twice. 2 for. 12: 4; Gr., Jioti, that, erpage^ he was snatched, ra- 
vished, into ton paradeison., that garden, [meaning the same that is 
meant by the phrases ' garden of Jehovah,' ' garden of pleasantness,' 
in some of the verses before given, and as Lebanon is called, in 
Ezek. 31 : 3, 8, before given], and ekousen^ apprehended, learned, 
not made known remata^ things, [often given for rematd]^ ha^ 
which, not is permitted to (a) man to speak. [I Avill now give the 
preceding verses] : v. 1 ; Gr., hauchasthai^ to boast, vaunt myself, 
indeed, is not profitable„moi, to, or, for, me, so then I will go, or> 
proceed, to visions and disclosures of, or, respecting, Jcurios. Verse 
2 ; Gr., oida, [first person, perfect tense, of ekio,] I knew, anthro- 
po)i (a) man in Christ before fourteen years, whether in soma not 
oida, knew I, whether ektos, out of, the soma not knew I : God 
Olden, knew : being snatched, or, ravished, such a one even to (a) 
third ouranos, heaven — heavens : Lat., raptiim, ravished, to (a) third 
caelum, heaven, sky, firmament : Ital., rapito, ravished, wrapt in 
ecstasy, raptured, even to the third cielo, heaven, sky : Douay, rapt 



496 



THEOLOGY OF THE BIBLE. 



even to the third heaven : E. V., I knew a man in Christ above 
fourteen years ago, whether in the body, I cannot tell ; or whether 
out of the body, I cannot tell : God knoweth, such an one caught 
uj) to the third heaven : (Margin, " The phrase ' caught up to 
heaven' is applicable to mental transport or ecstasy, and does not 
necessarily imply that the soul of Paul was, on the occasion refer- 
red to, literally translated to heaven." — Ed.) [This from our Edi- 
tors, who believe in the Orthodox soul, and the Orthodox heaven.] 
\^er. 3 ; Gr., kai^ But, or, indeed, oida^ I knew, such (a) man, 
whether in soma^ whether out of the soma, not oida, knew I : God 
knew : [Read again v. 4, before given.] The Lat., and Douay, 
in V. 2, have, I know, ... I know not, twice, God knoweth : the 
Ital. also uses I know, ... I know not, God knoweth : and in v. 3, 
the Lat., and Douay, and Ital., have, I know, ... I knov^ not. The 
E. v., in V. 2, for oida, has I knew ; and then, for ouJc oida, twice, 
in the same verse, it has, ' I cannot tell,' twice : and in v. 3, for the 
same Gr. word oida, used first in the verse, the E. V. has *I knew;' 
and for ouJc oida, not knew I, in the same verse, has, * I cannot tell.' 
So that all the three Romish versions make Paul say, that he, then, 
— at the time he was sj^eaking to the brethren, did not know whe- 
ther, in his ecstasy, he was in or out of the soma. And the E. V., 
though it gives IJcnew twice for oida, yet gives ' I cannot tell' three 
times for ouk oida, not knew I; making Paul say the same prepos- 
terous thing that the Lat., Douay, and E. Y., make him say. 

This was not the first ecstasy, ravishment, rapture, of Paul, In 
Acts 22 : 17 he says : Gr., Indeed it happened to me turning back 
into Jerusalem, and praying me [me praying] in the temple, to be- 
come, or be, me [that I was] in ekstasei, (a) mental exaltation, ecs- 
tasy : V. 18, Gr., kai, as, to see him saying to me, <fcc. (Webster 
defines ecstasy ; rapture, transport :) the Lat. in Acts 22 : 17 is, in 
(a) stupefaction of mind : Ital., to me came a ravishment of mind : 
Douay, that I was in a trance : E. V., I was in a trance. And in 
Numb. 24 : 4 we have, Heb., Hath said (the) hearing [i. e,, he who 
heard] words of God, who (a) vision of [i. e., proceeding from] Al- 
mighty ihze, beheld, (from hze, used, says Ges., of those things 
which are presented to the minds of prophets, whether in visions 
properly so called, or in oracular revelations), and were uncovered 
of him the eyes: Gr., (a) vision of God saw in sleep: being un- 
covered the eyes of him: Lat., who falleth down, and so are opened 
the eyes of him : Douay, he that falleth, and so his eyes are opened : 
Ital., that falleth (to earth, or, ground,) and to whom the eyes are 



THEOLOGY OF THE BIBLE. 



open: E. Y., falling (into a trance,) but having his eyes open: 
Margin, " Strengthened by celestial inspiration to penetrate even 
through the veil of futurity!" — Ed. And in I^^umb. 24 : 16 we have 
the same Heb., Gr., Lat., Douay, Ital., and E. Y., respectively. 

Rev. 2:7; Gr., ... to the niJcoyiti, conquering, — him or her 
who is victorious, I will give to eat of that tree of the life [of life,] 
ho, which, is in midst tou paradeisou^ of that garden, of God [i. e., 
garden of pleasantness : the allusion being to the tree of life in the 
paradeisos, garden, in which God placed the first pair ; signify- 
ing by this figurative language nsed in Rev. 2 : V, the restoration 
of men to the first condition of purity. Paradeisos, as we have 
seen, is the Gr. word used in Gen. 2 : 8, 9, 10, 15, 16 ; 3 : 1, 2, 3, 
8 : in each of which verses the Ital., and E. Y., give garden for 
XoaradGisos,'\ 

Further as to the E. Y. word 

HEAYEN. 

The first place where the Heb. word occurs is Gen. 1:1; Heb., 
' As to origin, created God these heavens and this earth.' The 
Hebrew word is shmim, in the plural; and it is used invariably in 
the plural throughout the Hebrew Scriptures. When it is used 
without the Heb. Ae, these, our article the is to be used before it, 
the heavens. In Gen. 1:1, the Heb. is he shmim, these heavens. 
In this verse the Douay is. In the beginning God created heaven 
and earth : E.Y., In the beginning God created the heaven and the 
earth. [In the beginning of what ?] The Gr. of Gen. 1 : 1 is, en 
arche, as to origin, made, or, prepared, the ouranon and the earth : 
Lat., created caelum and the earth : Ital., created the cielo and the 
earth. [ Ouranos, sometimes in the plural but more generally in 
the singular, sometimes with the article, and sometimes without it, 
is the Greek word uniformly used for the Heb. shmim. The Lat. 
word used for oiiranos is caelum, sometimes in the plural, but more - 
generally in the singular ; and inasmuch as the Lat. has no article, 
our article the should always be used before caelum, whether it be 
in the singular or the plural. The Ital. word used for the Lat. 
caelum is cielo, sometimes in the plural, sometimes in the singular, 
sometimes with the Ital. article the, and sometimes without it. 

Ouranos is defined by Groves's Lexicon, the heaven, sky, air ; 
the cope of heaven ; the only definitions he gives : and by Donne- 
32 



498 



THEOLOGY OF THE BIBLE. 



gan, heaven ; the starry heaA^ens ; the only definitions he gives : by 
the Hederici Lex., caelum ; air, atmosphere, even to the clouds ; 
the cope of heaven ; the only definitions he gives : and by Schreve- 
lius's Lex., the same as the Hed. Lex. ; the only definitions he 
gives. The Lat. word caelum is defined by Ainsworth's Dictionary, 
heaven, the sky, or, welkin, the air, or, firmament ; the weather ; a 
climate ; the gods ; Synecd. an orb of heaven ; all the definitions 
he gives. The Ital. word cielo is defined by Graglia, the heaven, 
air, sky, country, climate, the top, the ceiling; il cielo delletto^ 
the tester of a bed ; il cielo d''u7i forno^ the top of an oven ; gli uccelli 
del cielo^ the birds of the air ; cielo sereno^ a sky serene ; a cielo, ex- 
tremely ; and Graglia adds, paradise. It is a wonder he did not 
say it was 2, place where God dwells. Orthodoxy says, heaven is 
2i place. I heard a Princeton Sem. graduate and D. D., say from 
his pulpit that heaven is a place. 

The Hebrew shmim (including some passages in Ezra, Daniel, 
and Jeremiah, where the Chaldee shmia is used for it) is used 366 
times in the Old Testament ; and the Gr. word for shmim, and 
also for shmia, is ouranos, sometimes in the plural, but more gen- 
erally in the singular, sometimes with, and sometimes without, the 
Greek article, as before said. 

As the Gr. oiiranos, used for shmim and for shmia in the Old 
Testament, is the word used in the Greek (the original) of the ISTew 
Testament, the use, and mode of use, of it in the Old Test, instructs 
us as to its meaning in the ISTew Testament.] 

We next meet, Gen. 1 : 6, 7, the Heb. word rqio, fully, says 
Ges., " rqio he shmim, Gen. 1 : 14, 15, 17 ; the firmament of heaven, 
spread out like a hemisphere above the earth, like a splendid and 
pellucid sapphire, Exod. 24 : 10 ; compare Dan. 12 : 3, to which the 
stars were supposed to be fixed, and over which the Hebrews be- 
lieved there was a heavenly ocean. Gen. 1:7; 7:11; 104 : 2 ; 148: 
4." For the Heb. rqio, the Gr. gives stereoma, defined by Donne- 
gan, ' that which has been rendered hard, firm, or, solid, — a founda- 
tion, or, basis : ' and by Groves, ' strength, firmness, solidity ; the 
firmament.' The Lat. word used is firmamentum. The Ital. word 
used is distesa, defined by Graglia, ' a stretching.' The Douay 
word used is, firmament: the E. Y., firmament: Margin, 'Heb., 
expansion, or, spreading out.' [ISTot the Heb. ; but taken from the 
Italian.] Gen. 1:8; Heb., And gave a name to (the) rqio, shmim, 
(the) heavens : Gr., ouranos, heaven : Lat., caelum : Ital., cielo : 
Donay, and E. V., Heaven. [Having learned that the Gr. ouranos 



THEOLOGY OF THE BIBLE. 



499 



is the word used for the Heb. shmim^ I shall, for the most part, not 
give the Heb. word.] Ver. 9; Heb., under (the) heavens: Gr., 
under ton ouranon, the heaven : Douay, Ital., and E. Y., under the 
heaven. Ver. 14 ; Gr., in the stereoma tou ouranou^ of the heaven : 
Ital, in the distesa of the heaven : Douay, in the firmament of 
heaven : E. Y., . . . of the heaven. Yer. 15, and 11 ; the same Gr., 
Douay, Ital., and E. Y. Yer. 20 ; Heb., . . . and winged that may 
fly above this earth, o?, upon, over, or, towards, face of (the) rqio 
of these heavens : Gr!, . . . kata, through, under, or, towards, the 
stereoma of the heaven : Douay, that may fly over the earth under 
the firmament of heaven : E. Y., above the earth in the open firma- 
ment of heaven: Ital., above the earth, and through, or, in, the 
distesa of the heaven. Yer. 26 ; Heb., the winged of these heavens : 
Gr., of the ouranos : Lat., caeli^ of (the) heaven : Ital., of the cielo : 
Douay, the fowls of the air: E. Y., the fowl of the air. Yer. 28, 
30 ; Heb., Gr., Lat., Ital., Douay, and E. Y., same as in v. 26. 
Gen. 2:1; Gr., The heaven : Douay, Ital., and E. Y., the heavens. 
Yer. 4 ; Heb., of these heavens : Gr., ouranoic [without the article,] 
of heaven : Ital., of the heaven : Douay, of the heaven : E. Y., of 
the heavens. Yer. 19 and 20 ; Heb., winged of these heavens : Gr., 
of the heaA^en : Lat. and Ital., of the heaven : Douay, fowls of the 
air : E. Y., fowl of the air. Gen. 6:7; Gr., winged of the heaven : 
Lat., and Ital., of the heaven : Douay, and E. Y., the fowls of the 
air. Yer. IV ; Gr., . . . under the heaven : Ital., the heaven : Dou- 
ay, and E. Y., under heaven. Gen. 7:11; Gr., . . . the cataracts, 
or, waterfalls, of the heaven : Ital., the cataracts, or, floodgates, of 
the heaven : Douay, the floodgates of heaven : E. Y., the windows 
of heaven, Yer. 23 ; Gr., the winged of the heaven : Lat., and 
Ital., of the heaven: Douay, fowls of the air: E. Y., fowl of the 
heaven. Gen. 8:2; Gr., . . . the cataracts of the heaven, . . . rain 
from the heaven : Ital., of the heaven, . . . rain of the heaven : 
Douay, the floodgates of heaven, . . . the rain from heaven : E. Y., 
the windows of heaven,. . . the rain from heaven. Gen. 9:2; Gr., 
. . . winged of the heaven : Lat., and Ital., of the heaven : Douay, 
and E. Y., fowl of the air. 11:4; Heb., ... a tower, w, so that, 
(the) head of it 5, in, or, to, or, unto, (the) heavens : Gr., of which 
the head (shall be) even to the heaven : Ital., whose top (may 
reach) to the heaven : Douay, the top whereof may reach to hea- 
ven : E. Y., (may reach) unto heaven. 14 : 19; Heb., . . . who cre- 
ated (the) heavens and the earth : Gr., who created the heaven and 
the earth : Lat., who created caelum and earth: Douay, who ere- 



500 



THEOr.OGY OF THE BIBLE. 



ated heaven and earth : Ital., possessor of the heaven and of the 
earth : E. V., possessor of heaven and earth. Yer. 22 ; the same 
Heb. and Gr. : Lat., possessor of (the) heaven and of (the) earth : 
Ital., possessor of the heaven and of the earth : Donay, and E. V., 
possessor of heaven and earth. Gen., 15 : 15 ; Gr., . . . look to, or, 
into, the heaven, and number the stars : Douay, look np to heaven 
and number the stars : Ital., look now towards the heaven : E. Y., 
look now toward heaven. 19 : 24 ; Gr., . . . rained brimstone and 
fire out of the heaven : Ital., from the heaven : Douay, and E. Y., 
out of heaven. 21: 17; Gr., out of, or, from, the heaven: Ital., 
from the heaven : Douay, and E. Y., heaven. 22 : 11 and 15 ; same 
Gr., Ital., Douay, and E. Y. 22 : IV ; Gr., the stars of the heaven : 
Douay, the stars of heaven : Ital., and E. Y., the stars of the hea- 
ven. Gen. 24 : 3 ; Gr., . . . the God of the heaven and the God of 
the earth : Douay, the God of heaven and earth : Ital., the God of 
the heaven, and the God of the earth : E. Y., the God of heaven, 
and the God of the earth. 24 : 7 ; Heb., Jehovah (the) God of these 
heavens : Gr., of the heaven : Ital., of the heaven : Douay, The 
Lord God of heaven : E. Y., the same. 26 : 4 ; Gr., . . as the stars 
of the heaven: Ital., of the heaven: Douay, and E. Y., of heaven. 
27: 28; Gr., of the dew of the heaven: Ital., of the heaven: 
Douay, and E. Y., of heaven : v. 39 ; the same Gr., Ital., Douay, 
and E. Y. Gen. 28: 12; Gr., . . of which the head reached to, 
or, into, the heaven : Ital., to the heaven : Douay, the top thereof 
touching heaven : E. Y., the top of it reached to heaven. 28 : 17 ; 
Gr., . . . not (is) this but the house, or, chamber, of God, Jcai^ even, 
or, and, this the portal of the heaven : Ital., of the heaven : Douay, 
and E. Y., the gate of heaven. 

Exod. 9:8; Gr., ... let Moses sprinkle it eis^ to, or, into, the 
heaven : Lat., in, or, into, caelum : Douay, in the air: Ital., toward 
the heaven : E. Y., the same : v. 10 ; Gr., ... to, or, into, the hea- 
ven : Lat., caelum : Douay, in the air : Ital., toward the heaven : 
E. Y., toward heaven. Yer. 22 ; Gr., . . . thy hand to, or, into, or, 
unto, the heaven : Ital., towards the heaven : Douay, and E. Y., 
toward heaven. Yer. 23 ; Gr., Ital., Douay, and E. Y., the same. 
10 : 21, 22 ; Gr., Ital., Douay, and E. Y., the same. 16:4; Gr., . . 
I will rain bread out of the heaven : Ital., from the heaven : Douay, 
from heaven: E. Y., the same. 20: 4 ; Gr., ... or image of any 
whatever in the heaven above : Douay, Ital., and E. Y., in heaven 
above. 20 : 22; Gr., . . . out of the heaven : Ital., from the heaven : 
Douay, and E. Y., from heaven. 24 : 10 ; Heb., . . . and under feet 



THEOLOGY OF THE BIBLE. 



501 



of him as, or, like, work of transparency which of sapphire, and as, 
or, like, otsm^ (the) bone, of these heavens (Ges. says, hone in such 
connection, is used for the pronoun itself; and he renders the Heh. 
words in this verse, "as the heaven itself") for brightness, or, 
splendour : Gr., ... as appearance of firmament of the heaven : Ital., 
resembling the heaven itself in brightness : Douay, as if it were a 
work of sapphire stone, and as the heaven when clear : E. V., as it 
were the body of heaven in (his) clearness. 31 : IV; Gr., . . made 
the heaven and the earth : Ital., the heaven and the earth : Douay, 
and E. V., heaven and earth. 32 : 13 ; Gr., as the stars of the 
heaven: Ital., of the heaven : Douay, and E. Y., of heaven. 

Lev. 26 : 19 ; Gr., ... I will set the heaven to you iron: Ital., 
I will cause that the your heaven shall be as of iron : Douay, I will 
make to you the heaven above as iron : E. Y., I Avill make your 
heaven as iron. 

Deut. 1:10; Gr., ... as the stars of the heaven : Ital., of the 
heaven : Douay, and E. Y., of heaven. Yer. 28 : Gr., . . . cities 
great and walled even to the heaven : Lat., to cmlum : Douay, up 
to the sky : Ital., to the heaven : E. Y., up to heaven. 4:11; Heb., 
. . . the mountain burned with fire even to (the) heart of (the) hea- 
vens : Gr., of the heaven : Douay, even unto heaven : Ital., to the 
midst of the heaven: E. Y., unto the midst of heaven. 4:17; Heb. 
... of any wing which flieth in (the) heavens : Gr., hupo^ under 
the heaven : Lat., under cce^wm ; Ital., through the heaven : Douay, 
under heaven : E.Y., in the air. 4:19; Heb., w, yea, lest thou lift 
up eyes of thee to these heavens, and see this sun and this moon 
and these stars, all tsha^ (the) army, host, of these heavens, and 
thou be seduced, and bow down to them and serve them, which 
hath apportioned, or, distributed, Jehovah God of thee them to all 
these peoples, or, nations, under these heavens : Gr., ... to the 
heaven, ... of the heaven, being led into error thou shouldst wor- 
ship them and serve them which hath allotted, shared out, or, dis- 
tributed, Jcurios God of thee to all these nations which under the 
heaven : Douay, ... to heaven, . . . and all the stars of heaven, 
and being deceived by error thou adore and serve them, which the 
Lord thy God created for the service of all nations that are under 
heaven : Ital., ... to the heaven, ... all the army of the heaven, 
, . . under all the heaven : E. Y., . . unto heaven, ... and the stars, 
(even) all the host of heaven, . . . under the whole heaven. 4:26; 
Gr., . . . the heaven : Ital., the heaven: Douay, and E. Y., heaven. 
5:8; Gr., . . nor image of any [thing] which in the heaven above : 



502 



THEOLOGY OF THE BIBLE. 



Ital., in cielo of above : Douay, in heaven above : E. Y., in heaven 
above. Deut. 9:1; Gr., . . . cities great and walled even to the 
heaven : Ital., to the heaven : Douay, walled up to the sky : E.V., 
fenced up to heaven. Yer. 14 ; Heb., . . . w, yea, wipe away, blot 
out, or, destroy, name of them from under these heavens : Gr., the 
heaven : Ital., the heaven : Douay, and E. Y., from under heaven. 
10 : 14 ; Gr., . . . the heaven and the heaven of the heaven: Ital., 
the heavens, and the heavens of the heavens : Douay, heaven, and 
the heaven of the heaven : E. Y., the heaven, and the heaven of 
heavens. 11 : 21 ; Gr., . . as the days of the heaven over the earth : 
Ital., ... of the heaven : Douay, as long as the heaven hangeth 
over the earth : E.Y., as the days of heaven upon the earth. 17: 3 ; 
Heb., And hath gone and served aleim, god, other, and worshipped 
it, M, or, sun, u, or, moon, any of (the) ai*my, host, of these heavens : 
[aleim, plural, is always the word used in the Heb. : it is aleim m 
Gen. 1:1; but it is always to be rendered God ; and is uniformly 
so rendered : gods, used by the Douay, and E. Y., in Exod. 20 : 3, 
should be God. In Hosea 13:4 the Heb. is, and aleim, (gods, for) 
God, besides me not shalt know thou : the Ital. and Douay there 
give, God : E. Y., god. And in Gen. 1 : 26, the Heb. is, And said 
aleim, Gods [for God,] we will make (a) man, or, let us make, or, 
cause to be made (a) man : [the verb is put in the plural to agree 
with aleim, in the plural ; but it is to be rendered in the singular: 
I wiU make, or, let me make, (a) man :] Gr., anthropon (a) man. 
In Deut. 17:3 the Gr. is, of the heaven : Ital., or (thing) any of all 
the army of the heaven : Douay, the sun and the moon, and tho 
host of heaven : E. Y., or any of the host of heaven. 25 : 19 ; Gr., 
. . . from the under the heaven : Ital., from under the heaven : 
Douay, and E. Y., from under heaven. 26 : 15 ; Heb., Look forth 
out of (the) dwelling of (the) holiness, of thee, out of these heavens: 
Gr., Look down out of the house the holy of thee, out of the hea- 
ven : Douay, . . . from thy sanctuary, and thy holy habitation of 
heaven : Ital., from the habitation of thy holiness, from the heaven : 
E. Y., from thy holy habitation, from heaven. [The language of 
Scripture is, God dwells in the heavens. What other language 
could be used in reference to the omnipresent God ?] 28:12; Gr., 
. . . the heaven to give the rain : Douay, and E. Y., the heaven. 
29 : 20 ; Gr., . . . from under the heaven : Ital., from under the 
heaven : Douay, and E. Y., from under heaven. 30 : 4 ; Heb., am, 
though, may be the thrusting forth, or, out - casting, of thee to 
the extremity of these heavens, from there shall collect thee J eho- 



THEOLOGY OF THE BIBLE. 



603 



vah : Gr., ean^ though, may be the dispersion of thee from ex- 
tremity of the heaven even to extremity of the heaven : [The Heb. 
am, Gr. ean^ puts the sentence in the subjunctive : another ex- 
ample of which is Job 14 : 14 :] ItaL, to the extremity of the hea- 
ven : Lat., Although to (the) poles of (the) heaven thou be dis- 
persed : Douay, If thou be driven as far as the poles of heaven : 
E. v., If (any) of thine be driven out unto the utmost (parts) of 
heaven. 30 : 12 ; Heb., Not in (the) heavens it, for, or, so as, to 
say, who shall ascend for us these heavens : Gr., ... in the heaven, 
. . . e/s, into, or, to, the heaven : ItaL, in the heaven, ... to the 
heaven : Doaay, and E. V., in heaven, ... to heaven. 31 : 28 ; 
Heb., ... I will call to witness 5, to, or, upon, them these heavens 
and this earth ; Gr., . . . aiitois^ to them, the heaven and the earth : 
ItaL, against them the heaven and the earth : Douay, heaven and 
earth : E. V., heaven and earth to record against them. 32 : 39 ; 
Heb., . . . and no aleim^ [plural,] no God with me : Gr., not (there 
is a) God besides, or, except me : ItaL, not (there is) any God with 
me : Douay, there is no other God besides me : E. V., (there is) no 
god with me. Yer. 40 ; Gr., Hoti, that, I lift up the hand of me 
eis^ in, or, to, the heaven, and say, live I forever: ItaL, to the hea- 
ven : Douay, and E. V., to heaven. 33 : 13 ; Gr., . . . the produc- 
tions of heaven and of the dew : Douay, the fruits of hea- 
ven and of the dew : ItaL, the delights of the heaven, of 
the dew, &c. : E. Y., for the precious things of heaven, for the 
dew, &G. 33 : 26 ; Heb., IsTot (including also the substantive verb, 
to be, [in its different parts], says Ges.) is, exists, like (the) God of 
ishrun, riding (the) heavens in aid of thee, yea, in the majesty, 
or, splendour, of him shhqim, the clouds, or, the firmament of hea- 
ven : (under sJihq^ Ges. says, it is used by Metonymy for the firma- 
ment of heaven, citing Job 37 : 18, which he renders thus: "hast 
thou like him spread out the sky [the Heb. there is sh/iqini] which 
is firm like a molten mirror." (The Heb. word ishnm, ItaL, Jesu- 
run, E. Y., Jeshurun, Ges says, is " poetical, and at the same time 
apparently a tender and loving appellation of the people of Israel, 
found four times, Deut. 32 : 15 ; 33 : 5, 26 ; IsaL 44 : 2. Interpre- 
ters are not determined as to its origin. To me it appears probable 
it was a diminutive of the name ishral," — Israel.) The Gr. of 
Deut. 33 : 26 is : Not there is like the God of the well beloved ; ho, 
who, mounted upon the heaven aiding thee, kai, yea, or, and, who 
is suited to the magnificence of the ormament: Lat., and Douay, 
There is no other God like the God of the rightest : he that is 



504: 



THEOLOGY OF THE BIBLE. 



mounted upon the heaven is thy helper. By his magnificence the 
clouds run hither and thither : Ital., O Jesurun, (there is none like 
to God, (who) is carried, as upon a chariot, upon the heavens, in, 
or, for, thy aid, and in his loftiness upon the clouds : E. V., (There 
is) none like unto the God of Jeshurun, (who) rideth upon the 
heaven in thy help, and in his excellency on the sky. 33 : 28 ; Gr., 
. . . and the heaven to thee be clouded with dew : Lat., and Dou- 
ay, the heavens shall be misty with dew : Ital., his heavens also 
shall distil the dew: E. V., his heavens shall drop down dew. 

1 have given every passage where the Heb. shmim^ — the Gr. 
ouranos — occurs in the Pentateuch, — the Law, the last appeal in 
all matters of doctrine, as before seen. It is plain that the Ortho- 
dox heaven is no where found in it : and it's not being found in the 
Pentateuch is proof that there is no such place : and, accordingly, 
this is manifest from all Scripture. Recollect, reader, that the Heb. 
word is always in the plural. If the reader prefer, he may use the 
singular ; but, of course, must use it in all places. 

Josh. 2 : 11 ; Gr., ... in owm?zo, . [without the article] above: 
Ital., in cielo^ the heaven, air, sky, of above : Douay, and E. V., in 
heaven above. 8 : 20 ; Gr., ... the smoke of the city ascended eis, 
to, or, into, the heaven : Ital., to the heaven : Douay, and E. V.^ to 
heaven. 10 : 11 ; Gr., . . . out of the heaven: Ital., from the hea- 
ven : Douay, the Lord cast down upon them great stones from 
heaven : E. Y., the same: Margin, *i. e., hailstones.' 10 : 13 ; . . . 
the sun stood still in the midst of the heaven : Ital, of the heaven : 
Douay, and E. V., of heaven. 

Judges 5:4; Gr., . . . the heaven : Lat., Douay, Ital., and E.V., 
the heavens. Ver. 20 ; Heb., Out of (the) heavens made war these 
stars ; (a metaphor used, says Ges., of illustrious princes, citing 
^NTumb. 24 : 17 ;) from (the) ladders of them [i. e., their elevation, 
high position,] they warred with Sisra. Gr., Out of heaven gave 
battle those stars ; from the beaten paths of them they gave battle 
with, or, against, Sisara : Lat., and Douay, "War from heaven was 
made against them, the stars remaining in their order and courses 
fought against Sisara : Ital., And it was fought, or, they fought, 
[that is, impersonal] from the heaven; the stars fought against 
Sisera from their circles : E. V., They fought from heaven ; the 
stars in their courses fought against Sisera : [following the Ital. 
division of the verse : Margin, " the elements and powers of nature 
seemed to be armed against Sisera." — Ed. 13 : 20 : Gr., ... in the 
to ascend (a) flame above the altar even to the heaven : Ital., to 



THEOLOGY OF THE BIBLE. 



505 



the heaven : Doiiay, and E. V., toward heaven. 20 : 40 ; Heb., . . 
and lo ascended Mil, (the) whole, or, totality of that city to these 
heavens : Gr., and lo ascended (a) termination, or, consummation, 
of that city even to heaven : Ital., the conflagration of the city as- 
cended to the heaven: Lat., and Douay, the flames ascended on 
high : E. Y., the flame of the city ascended up to heaven. 

1 Sam. 2:10; Gr., ... in heavens [plural, and without the ar- 
ticle] : Douay, in the heavens : Ital., from the heaven : E. Y., out 
of heaven. 5 : 12 ; Gr., to, or, into, the heaven: Ital., to the hea- 
ven : Douay, and E. Y., to heaveu. 17 : 44 ; Gr., . . to the winged 
of the heaven : Lat., to the flying of heaven, or, (the) heav^en : ItaL, 
to the birds of the heaven : Douay, of the air : E. Y., of the air. 
Yer. 46 ; Gr., Lat., Ital., Douay, and E. Y., the same as in v. 44. 

2 Sam. 18:9; Gr., between the heaven and between the earth : 
Ital., between heaven and earth : Douay, and E. Y., between the 
heaven and the earth. 21 : 10; Gr., . . . water out of the heaven, 
. . . the winged of the heaven : Ital., from the heaven, ... of the 
heaven : Douay, out of heaven, . . . the birds: E.Y., out of heaven, 
. . . . the birds of the air. 22 : 10 ; Gr., heavens [without the 
article :] Douay, Ital., and E. Y., the heavens. 22 : 14; Gr., thun- 
dered out of heaven: Ital., from the heaven: Douay and E. Y, 
from heaven. 

1 Kings 8:27; Gr., ... if the heaven kai, yea, the heaven of 
the heaven, &c. ? Lat., for if (the) heaven, et, even, (the) heavens 
of heavens, &c. ? Douay, for if heaven, and the heavens of heavens 
cannot contain thee, &c. ? Ital., behold, the heavens, and the hea- 
vens of the heavens not thee can hold, or, comprehend : E. Y., be- 
hold the heaven and heaven of heavens cannot contain thee. 8:32; 
Heb., then, hear thou, of [from] these heavens, and do, and 
shphtht, judge, or, defend the cause of, servants of thee, causing 
to be blotted out, destroyed, (see Ges. irsh, ^o. 3.) (the) wicked, 
giving the way of them on head of them, and accounting just (the) 
just, giving to them according to the justness of them: The Gr. 
has in the verse, out of the heaven : The Lat. has, in caelo, . . . con- 
demnans : Douay, Then hear thou in heaven : and do, and judge 
thy servants, condemning the wicked, and bringing his way upon 
his own head, and justifying the just, and rewarding him according 
to his justice : Ital., . . . from the heaven : E. Y, Then hear thou in 
heaven, see the v. in E.Y. Yer. 34 ; Gr., . . out of the heaven : Ital., 
from the heaven : Douay, and E. Y, Then hear thou in heaven. 
Yer. 35 ; Gr., the heaven : Ital., the heaven : Douay, and E. Y., 



506 



THEOLOGY OF THE BIBLE. 



heaven. Yer. 36; Gr., . . out of the heaven: Ital., from the heaven: 
Douay, Then hear thou in heaven : E. V., the same. Ver. 39, 45, 
and 49 ; Gr., Ital., Douay, and E. V., the same as in v. 36. 1 Kings 
8:54; Gr., ... to, or, into, the heaven : Ital., towards the heaven : 
Douay, had spread his hands towards heaven: E. V., with his 
hands spread up to heaven. 1 Kings 16 : 4 ; Gr., the wing- 
ed of the heaven : Lat., of (the) heaven : Ital., of the hea- 
ven : Douay, and E. V., the fowls of the air. 1 Kings 18 : 45 ; 
Gr., . . . the heaven : Lat., the heavens : Douay, the heavens : Ital. 
the heaven : E. Y., the heaven. 21 : 24 ; Gr., . . . the winged of 
the heaven: Lat., of (the) heaven: Ital., [simply] the birds: Dou- 
ay, of the air : S. Y., the fowls of the air. 22 : 19 ; Heb., . . . hear 
word of Jehovah, I saw Jehovah seated upon the canopied seat of 
him, and all tsha^ (the) army, host, of him of those heavens : [In a 
vision, as he saw all Israel scattered upon the hills, E. Y., v. 17:] 
Gr., . . . and all the army of the heaven : Ital., and all the army of 
the heaven : Douay, and all the army of heaven : E. Y., and all the 
host of heaven : [i. e., the sun, moon, and stars, as we have seen.] 

2 Kings 1 : 10 ; Gr. . . . fire out of the heaven : Ital., from the 
heaven: Douay, and E. Y., from heaven. Yer. 12, and 14; Gr., 
Ital., Douay, and E. Y., the same. 2:1; Heb., And it was, — oc- 
curred — 5, in, or, at, (the) causing to ascend Jehovah alien in a 
storm (Gr., hurricane) these heavens : Gr., Eliou 6s, as, into the 
heaven : Lat., . . . Elias by a whirlwind into caelum, (the) heaven, 
air, sky : Douay, Elias into heaven by a whirlwind : Ital., 
Elia into cielo, the heaven, air, sky : E. Y., Elijah into hea- 
ven by a whirlwind. 2 Kings 2:11; Heb., . . . and ascended alieic 
b, in, or, by, a storm these heavens : Gr., . . . Eliou in a hurricane 
OS, as, into the heaven : Lat., into (the) caelum : Douay, and Elias 
went up by a whirlwind into heaven : Ital., to the cielo : [in v. 1, 
the Ital. is, into cielo, without the article ; shewing that, whether 
with or without the article the meaning is the same :] E. Y, and 
Elijah went up by a whirlwind into heaven. [Would Orthodoxy 
have us believe that the whirlwind lasted Elias all the way to what 
Orthodoxy would have us understand by its word heaven?] 2 Kings 
V: 2; Gr., . . . cataracts in heaven [without the article:] Ital., in 
the heaven : Douay, flood-gates in heaven : E. Y., windows in 
heaven : Yer. 19 ; Gr., cataracts in the heaven: Ital., in the heaven: 
Douay, flood-gates in heaven : E. Y, windows in heaven. 14 : 27 ; 
Heb., And not spoke Jehovah for to wipe away, blot out, destroy, 
name of Israel from under these heavens : (Ges. under s/im, says, 



THEOLOaY OF THE BIBLE. 



507 



blot out the name of a people, is used for, blot out a people, citing 
this verse, and Deut., 9:14; 1 Sam. 24 : 21 ; Ps. 9: 5 ; Zech. 13: 2 ; 
citing also Eccles. 6 : 4, where he renders, * its name is covered with 
darkness.') The Gr. in 2 Kings 14 : 27 is, And spoke not hurios to 
wipe out, or, oif, expunge, cancel, the seed, offspring, of Israel from 
under the heaven : Douay, and the Lord did not say that he would 
blot out the name of Israel from under heaven : E. V., the same. 
2 Kings 17 : 16 ; Gr., of the heaven : Ital., all the army of the hea- 
ven : Douay, adored all the host of heaven: E. V., worshipped all 
the host of heaven ; 21:3; the same Gr., Ital., Douay, and E. Y. 
Yer. 5 ; Gr., ... of the heaven : Ital., . . . altars to all the army of 
the heaven : Douay, and E. Y., And he built altars for all the host 
of heaven. 23 : 4 ; Douay, and E. Y., . . . and for all the host of 
heaven : Gr., of the heaven : Ital., and for all the army of the hea- 
ven. Yer. 0 ; Heb., And esJibit, [see shht^ he caused to cease, put 
an end to, took away, Ae, those, Tcmrim^ priests, (Ges. says, " hmr 
is properly, blackness, and as a concrete, one who goes about in 
black attire, hence, an ascetic, a monk, an ecclesiastic,") . . and Ae, 
those, burning incense to hol^ to sun and to moon and to the twelve 
signs of the Zodiac, yea, or, and, to all (the) army, host, of these 
heavens : Gr., And kateJcause, [the same verb it uses in v. 4, for 
which the Douay, Ital., and E. Y., there 'give, he burned,] he burn- 
ed those Chomarim [the Heb. word unstranslated,] . . . and those 
burning incense to the Baal, and to the sun, and to the moon, and 
to those mazouroth^ [neither the Hed. Lex., nor Donnegan, gives 
this word ; the Lexicon of Schrevelius gives it, and for it gives, 
celestial signs ; and Groves's Lex. gives it, and for it gives, ' a 
name given to certain stars,'] celestial signs, hai^ yea, or, and, to 
all the troops, or, forces, of the heaven : Ital., And he exterminated 
the camari [untranslated,] the which the Kings of Judah had ordi- 
■ natl^ ordained, ordered, ranged, disposed . . . ; he exterminated 
also those that made perfumes to Baal, to the sun, to the moon, 
and to the planets, and to all the army of the cielo : Douay, And 
he destroyed the soothsayers, whom the Kings of Judah had ap- 
pointed to sacrifice . . . ; them also that burnt incense to Baal, and 
to the sun, and to the moon, and to the twelve signs, and to all the 
host of heaven: E. Y, And he put down the idolatrous priests, 
whom the Kings of Judah had ordained . . . ; them also that burn- 
ed incense to . . . and to the planets, and to all the host of heaven. 

1 Cliron. 16 : 26 ; Heb., . . w, but, Jehovah (the) heavens made: 
Gr., heavens [without the article] made : Ital., but the Lord hath 



508 



THEOLOGY OF THE BIBLE. 



made the heavens : Douay, and E. Y., but the Lord made the hea- 
vens. 16:31; Gr., . . . the heaven : Douay, Ital., and E, V., the 
heavens. 27 : 23 ; Gr., ... as the stars of the heaven : Douay, of 
heaven : Ital., of the heaven : E. V., of the heavens. 29 : 11 ; Heb., 
I, to, thee, Jehovah, this qdle^ magnitude, and this power, and this 
splendour, and this completeness, or, perfection, and this beauty ; 
for all in (the) heavens and in (the) earth to, thee, Jehovah, T^^ho 
ruling and exalting thyself I, to, all to, head : Gr., To thee . . . 
for thou of all the [things] in the heaven and upon the earth rulest 
with uncontrolled sway: Ital., To thee, O Lord (belongeth) the 
largeness, and the power, and the glory, and the eternity, and the 
majesty ; for all that (which is) in cielo, and in earth, (is thine) ; 
tbine, O Lord, (is) the kingdom ; and (thou art) he that exalteth 
thyself at head above every thing : Lat., and Douay, Thine, O 
Lord, is magnificence, and power, and glory, and victory : and to 
thee is praise : for all that is in heaven, and in earth (is thine) : 
thine is the kingdom, O Lord, and thou art above all princes : See 
E. V. 

2 Chron. 2:6; Gr., . . . the heaven, Jcai, yea, the heaven of the 
heaven : Ital., the heavens, and the heavens of the heavens : Douay, 
heaven, and the heavens of heavens cannot contain him : E. V., the 
heaven, and heaven of heavens cannot contain him. Yer. 12 ; Gr., 
. . . that made the heaven : Ital., the heaven: Douay, and E. Y., 
heaven. 6:12; Gr., . . . and spread asunder, expanded, the hands 
of him eis^ to, or, towards, the heaven : Ital., and unfolded the 
palms of his hands towards the cielo : Douay, and lifting up his 
hands towards heaven : E. Y., and spread forth his hands towards 
heaven. 6 : 18 ; Gr., . . . if the heaven kai, yea, the heaven of the 
heaven : Ital., the heavens, and heavens of the heavens cannot con- 
tain thee : Douay, If heaven and the heavens of heavens do not 
contain thee : E. Y., heaven, and the heaven of heavens : Margin, 
"i. e., the outermost and loftiest circle of creation." — Ed. 6 : 23 ; 
Gr., . . . out of the heaven : Ital., from the heaven : Douay, and 
E. Y., Then hear thou from heaven. Yer. 26 ; Gr., on, or, at, the 
to shut up the heaven: Ital., the cielo : Douay, If the heavens be 
shut up : E. Y., When the heaven is shut up, and there is no rain. 
Yer. 27 ; Gr., out of the heaven : Ital., from the cielo : Douay, and 
E. Y., Then hear thou from heaven. Yer. 30 ; Heb., And thou 
shalt hear [the future is sometimes used for the imperative, hear 
thou] out of, or, from, these heavens, out of, or, from, Jcwi shht l\ 
the created, or, prepared, constituted, sabbath, rest, of thee : Gr., 



THEOLOGY OF THE BIBLE. 



609 



. . . out of the heaven, out of ready prepared, suitable, or, fitting, 
dwelling of thee: Ital., from the heaven, stanza^ chamber, abode, 
lodging, of thy habitation : Douay, Hear tbou from heaven, from 
thy high dwelling- (place) : E. V., Then hear thou from heaven thy 
dwelling- (place) : ver. 35 ; Gr., . . . out of the heaven : Ital., from 
the heaven : Douay, Then hear thou from heaven : E. Y., Then 
hear thou from the heavens : [giving here, from the heavens, where 
the Gr., Lat., Douay, and Ital., are the same as in v. 26, and other 
places, where the E.V. gives, from heaven.] 2 Chron. 7:13; Gr,, 
If I hold fast the heaven and not be rain : Ital., the heaven : Douay 
and E. Y., If I shut up heaven. 20 : 6 ; Gr., God in heaven above : 
Ital., in the heavens: Douay, and E. Y., in heaven. 28 : 9 ; Gr., 
. . . even to the heavens : Ital., to the heaven : Douay, up to hea- 
ven : E. Y., reacheth up unto heaven. 32 : 20, Gr., and cried out 
m, to, or, towards, the heaven : Ital,, toward the cielo : Douay, and 
cried out to heaven : E. Y., and cried to heaven. 33 : 3 ; Gr., . . . 
and worshipped all the army of the heaven : Ital., all the army of 
the heaven : Douay, and E.Y., all the host of heaven. 36 : 23 ; Gr. 
. . . the God of the heaven: Heb., . . . God of these heavens : Ital., 
God of the heaven : Douay, and E. Y., God of heaven. 

Ezra 1:2; Heb., . . . Jehovah God of these heavens : Gr,, of 
the heaven : Ital., of the heaven : Douay, and E. Y., of heaven. 
5 : 11 ; Gr., . . . God of the heaven: Ital., of the heaven : Douay, 
and E. Y., of heaven. Yer. 12 ; Gr., Ital., Douay, and E. Y., the 
same. In these two verses Ezra uses the Chaldee shmia^ for shm- 
im. In6: 9, 10; 7:12, 21, 23, shmia is used ; The Gr. in each is, 
. . . the God of the heaven ; the Ital., the same : Douay, the God of 
heaven: E. Y., the same. 9:6; Heb., shmim: Gr., and our tres- 
pass is grown even eis^ to, or, into, the heaven : Ital., the heaven : 
Douay, unto heaven : E. Y., unto the heavens. 

JSTehem. 1 : 4 and 5 ; Gr., . . . the God of the heaven : Ital., the 
same : Douay, and E. Y., of heaven. 9:6; Heb., Thou heiia^ self, 
Jehovah alone of thee, thou hast made these heavens, heavens of 
these heavens, and all the armies, or, hosts, of them : Gr., . . . thou 
art autos, self, kurios alone, thou hast made the heaven and the 
heaven of the heaven, &c. : Ital., Thou alone art the Lord ; thou 
hast made the heavens, the heavens of the heavens, and all the 
armies of them : Douay, Thou thyself, O Lord, alone, thou hast 
made the heaven, and the heaven of heavens, and all the host 
thereof: See E. Y. 9 : 15 ; Gr., bread out of heaven: Ital., from 
the heaven : Douay, and E. Y., from heaven. Yer. 23 ; Gr., .... 



510 



THEOLOGY OF THE BIBLE. 



stars of the heaven : Ital., the same : Douay, and E. V., stars of 
heaven. Ver. 27 ; Gr., . . . out of heaven of thee : Ital., from the 
heaven : Donay, and E. V., from heaven. Yer. 28 ; Gr., . . . out of 
heaven : Ital., from the clelo : Douay, and E. V., from heaven. 

Job 1 : 16 ; Gr., . . . fire fell out of the heaven: Ital., from the 
heaven : Douay, and E. V., from heaven. 9:8; Gr., Ho^ who, 
having stretched the heaven alone : Ital., that spreadeth, or, stretch- 
eth, all alone the heavens : Douay, Who alone spreadeth out the 
heavens : E. Y., the same, with which. 11:8; Gr., Lofty the hea- 
ven : Ital., (These things are) the loftiness of the heavens : Douay, 
(He is) higher than heaven : E. Y., (It is) high as heaven. 12:7; 
Gr., . . . winged of heaven [without the article :] Lat., of caelum : 
Ital., of the heaven : Douay, of the air: E. Y., the fowls of the air. 
14 : 12 ; Gr., . . . the heaven : Ital., heavens : Douay, and E.Y., the 
heavens: 15: 15; Gr., heaven [without the article:] Lat., Douay, 
Ital., and E. Y., the heavens. 20 : 6 ; Gr.. . . to, or, into, heaven : 
Lat., to caelum : Douay, to heaven : Ital., to the heaven : E. Y., to 
the heavens. 20 : 27 ; Gr., . . . the heaven : Lat., Douay, and Ital., 
the heavens : E. Y., The heaven. 22 : 12 ; Heb., Whether not God 
in (the) lofty of (the) heavens? seest the head (for, highest, says 
Ges.) of the stars because they are high ? \not belongs to the last 
clause also. Frequent instances of such construction occur. Gr., 
Whether not Ao, who, [for, he who], the lofties inhabiting search- 
eth ? indeed toiis.^ those, in haughtiness moving humbleth ? [The 
Gr. does not use ouranos in this verse; it uses the lofties, instead:] 
Ital.. God not (is) he in the high of the heavens ? he vieweth the 
top of the stars as, or, how, they are eccelse, high : [i. e., probably, 
high as they are, or, however high they are :] Lat., Whether not 
thinkest thou that God higher than the heavens is, et^ even, or, 
and, above the top of the stars is lifted up? Douay, Dost not thou 
think that God is higher than heaven, and elevated above the 
height of the stars ? E. Y., (Is) not God in the height of heaven ? 
and behold the height of the stars, how high they are ! [See the 
Ital. above.] Job. 22 : 14 ; Heb., Clouds avail to, or, for, him, and 
not irae, is he seen (see Ges. rae^o. 3,Pual), and hug, (the) sphere, 
or, circle, of shinim, (the) heavens, he goeth along, or, through : 
Gr., . . and not is he seen, and circle of heaven [without the article] 
he traverseth : Lat., and Douay, The clouds are his covert, and he 
doth not consider our things, and he walketh about the poles of 
heaven ; Lat., eaeh\ of (the) heaven: Ital., The clouds to him (are) 
a hiding, and he seeth nothing, and he walketh through the tour 



THEOLOGY OF THE BIBLE. 



611 



of the heaven : E. Y., Thick clouds (are) a covering to him, that he 
seeth not; and he walketh in the circuit of heaven. 26: 11 ; Gr., 
Pillars of heaven : Ital., ... of the heavens: Douay, and E. V., The 
pillars of heaven tremble. 26 : 13 ; Gr., heaven : Lat., Douay, Ital, 
and E. Y., the heavens. 28 : 21 ; Gr., . . . winged of the heaven : 
Lat., of (the) heaven : Ital., of the heaven : Douay, and E. Y., the 
fowls of the air. 28 : 24 ; For he the Impo^ under, heaven, all seeth, 
knowing the [things] in, or, on, the earth, all Ac?, which, they have 
done [impersonal, for, which have been done] : Douay, under hea- 
ven : Ital., For he looketh to the extremity of the earth, he seeth 
under all the heavens : E. Y., For he looketh to the ends of the 
earth, (and) seeth under the whole heaven. [See the Ital., and 
E. Y. of 22 : 14, before given.] 35 : 5 ; Gr., Look eis^ to, into, or, 
at, the heaven : Ital., Look upon the heavens : Douay, Look up to 
heaven : E. Y., Look into the heavens. Ges., under nhth^ renders 
this, look at the heaven. 37:3; Gr., under all the heaven : Lat., 
he regardeth, or, taketh heed, under all (the) heavens : Douay, He 
behold eth under all the heavens : Ital., He it striketh under all the 
heavens : E. Y., He directetli it under the whole heaven. Job 37 : 
18; Heb., shhqim : Ges. renders the verse, "hast thou like him 
spread out the sJcy which is firm like a molten mirror ? " 38 : 29 ; 
Gr-, . . . hoar frost in heaven : Ital., of the heaven : Douay, the 
frost from heaven : E. Y., the frost of heaven. 38 : 33 ; Heb., 
Knowest thou (the) definities, or, appointed times, of (the) heavens : 
Gr., . . . tropas, solstitial points, returns, of heaven ? Lat., the suc- 
cession of (the) heaven ? Ital., the constituted orders of the hea- 
vens ? Douay, the order of heaven ? E. Y., the ordinances of hea- 
ven? [The Pleiades, too, are spoken of in v. 31.] 38 : 37; Heb., 
Who shall enumerate shhqim, the clouds, (by metonymy, the firma- 
ment of heaven, says Ges.,) in wisdom, u, or, the bottles of the hea- 
vens, &G. : (Ges., under nbl, gives ' the bottles of heaven,' i. e., says 
he, ' the clouds, a metaphor of common use in Arabic') : Gr., indeed 
who heaven eis, to, into, or, upon, earth bend down : Lat., and 
Douay, Who can declare the order of the heavens, and the har- 
mony of heaven who can make to sleep, or Lat., to be asleep ? Ital., 
Who can number the clouds ? and who put down the barrels of the 
heaven? E. Y., . . . the clouds . . . , or who can stay the bottles of 
heaven ? Margin, ' who can cause to lie down,' &c. 

Ps. 2 : 4 ; Gr., Who dwelling in heavens : Lat., in heavens, or, 
(the) heavens : Douay, He that dwelleth in heaven : Ital., He that 
sitteth in the heavens : E. Y., the same. 8:1; Heb., . . . (the) 



512 



THEOLOGY OF THE BIBLE. 



splendour of thee upon (the) heavens : Gr., the magnificence of 
thee upon heavens: Lat., thy magnificence upon (the) heavens: 
Ital., thy majesty upon the heavens : Douay, thy magnificence is 
elevated above the heavens : E. V., Who hast set thy glory above 
the heavens. 8:3; Gr., Wherefore I will behold the heavens : 
Douay, For I will behold thy heavens : Ital., and E. Y., When I 
consider thy heavens. Ps. 8:8; Gr., . . . the winged of the hea- 
ven: Lat., and Ital., of the heaven: Douay, and E. Y., of the air. 
11:4; Heb., Jehovah in the spacious, or, lofty, of (the) holiness of 
him, [poetically for the heavens,] Jehovah in (the) heavens ksa. 
(the) lofty seat — covered with a canopy (so given by Ges.) of 
him : eyes of him see, eyelids of him search out, or, examine, sons 
of men : Gr., in heaven : Ital., The Lord (is) in the temple of his 
holiness ; the seat of the Lord (is) in the heavens : Douay, The 
Lord (is) in his holy temple, the Lord's throne (is) in heaven : E.Y., 
the same. 14 : 2 ; Gr., . . . out of the heaven : Lat., out of (the) 
caelum: Ital., from the cielo : Douay, and E. Y., from heaven. 
18: 9; Gr., . . . heaven: Lat., (the) heavens: Ital., Douay, and 
E. Y., the heavens. 18 : 13; Gr., . . . thundered out of heaven: 
Lat., out of caelum: Ital., in the cielo : Douay, from heaven : E.Y., 
in the heavens. 19 : 1 ; Gr., These, or, the, heavens: Lat., (the) 
heavens : Ital., Douay, and E. Y., The heavens. 19:6; Gr., From 
extremity of the heaven the march, or, excursion, of him ; kai^ yea, 
the end of him even to extremity of the heaven : Ital., His way out 
(is) from one extremity of the heavens, and his tour (reacheth) even 
to the (other) extremity : Douay, His going out (is) from the end 
of heaven, and his circuit even to the end thereof: E. Y., from the 
end of heaven, &c. 20 : 6 ; Heb., ... he will answer him from the 
heavens of (the) holiness of him : Gr., out of heaven holy of him : 
Ital., from the heaven of his holiness : Lat., Douay, and E. Y., from 
his holy heaven : Margin, from the heaven of his holiness. 33 : 6 ; 
Heb., 5, by, (a) word of Jehovah (the) heavens were fabricated : u, 
yea, by rii-ach (a) breath, of (the) mouth of him all (the) army, or, 
host, of them : Gr., the heavens were rendered firm, Jcai, yea, by the 
pneuma of the mouth of him : Lat., (the) heavens sunt^ were 

made firm, or, hardened, et, even, by the spiritus of his mouth : Dou- 
ay, By the word of the Lord the heavens were established, and all the 
power of them by the spirit of his mouth : Ital., The heavens are 
been made by the word of the Lord, and all the army of them by 
the soffio, breath, of his mouth : E. Y., By the word of the Lord 
were the heavens made ; and all the host of them by the breath of 



THEOLOaY OF THE BIBLE. 



613 



his mouth. 33 : 13 ; Gr., Out of heaven : Lat., Out of caelum^ (the) 
heaven: Ital, from the heaven: Douay, and E. V., from heaven. 
36:5; Gr., ... in the heaven, . . . even to the clouds : ItaL, to the 
heaven, . . even to the clouds : Douay, in heaven, . . to the clouds : 
E. Y., in the heavens, . . unto the clouds. 50 : 4 ; Heb., he will call 
to these heavens above and to this earth to din^ .jndge, judge the 
cause of, defend the right of, (the) people of him : Ges., under din 
cites Prov. 31 : 9; where the Heb. diii is used; and he renders, 
judge the poor and needy : the Douay there gives, do justice to the 
poor and needy : Ital., do just, or, right, to, &c. : E. Y., plead the 
cause of the poor and needy. Ges. says, " As the ideas of ruling 
and judging are in practice closely connected in the East, so also 
are they closely connected in the languages ; " citing Gen. 49 : 16, 
where din is used, and Ges. renders, " Dan shall judge [i. e., rule] 
his people ;" and he cites this v. Ps. 50 : 4 ; and Gen. 30 : 6 ; where 
din is used, and he renders, in that v. "God has judged my cause," 
and Jer. 5:28; where the Heb. is, dhri^ (the) w^ords, or, deeds, of 
bad, or, evil, din^ they judge ; they have not dnu^ [from the verb 
dh%\ judged, din [noun] (the) judgment, or, cause, of (the) orphan; 
w, yet, they are ]3i'ospered, yea onshphth, (the) judgment, or, 
cause, of the poor, or, oppressed, they judge, or defend, not ; and 
Jer. 22: 16; where the Heb. is, dn [for din^ the noun] din [the 
verb], the judgment, or cause, he judged, or defended, of oppressed 
and poor: Ges. renders this, " he has judged the cause of the poor 
and needy ; " and Jer. 30 : 13 ; where the Heb. is, am, not (is) d7i 
din, to judge, or defend, (the) judgment, or cause, of thee. See 
these verses in the E. Y. And the rulers of the Hebrews next 
after Joshua were called Judges. So that to judge, in such con- 
nection, means, to rule. The Gr. of Ps. 50 : 4 is. He will call to 
the heaven above and the earth diakrinai, to discriminate, decide, 
(judicially, says Donnegan) the people of him : Lat., He will call 
to (the) caelum above, or, of upward, and the earth, to discern (me- 
taphor., says Ainsworth, to judge, or determine) his people : Ital., 
he will cry from high to the cielo, and to the earth, to judge his 
people : Douay, He shall call heaven from above, and the earth, to 
judge his people : E. Y., He shall call to the heavens from above, 
and to the earth, that he may judge his people. [Not at all the 
sense.] Ps. 53 : 2 ; Gr., . . . out of the heaven: Lat., out of (the) 
caelum: Ital., from the cielo: Douay, and E. Y., from heaven. 
57 : 3 ; Gr., . . . out of heaven : Ital., from the cielo : Douay, and 
E. Y., from heaven. 57: 5; Heb., Lift thyself up, or, be lifted 
33 



314: 



THEOLOGY OF THE BIBLE. 



up, ol, upon, these heavens : Gr., Be lifted up epi, upon, these hea- 
vens : Lat., super, upon, (the) heavens : Ital., sopra, upon, the hea- 
vens : Douay, Be thou exalted, O God, above the heavens: E. Y., 
the same. 57 : 10 ; Gr., . . . even to the heavens, . . . even to the 
clouds. 57 : 11; Heb., be lifted up oZ, upon, (the) heavens aleion, 
Gods, [for God,] o?, upon, all this earth (the) splendour of thee : 
Gr., . . . upon the heavens : Lat, upon (the) heavens : Ital., upon 
the heavens : Douay, and E. V., above the heavens. 68:8; Heb., 
shmim, [always plural, as well where the Gr. is in the singular as 
where the Gr. is in the plural], (the) heavens : Gr., the heavens. 
68 : 33 ; Heb., to him that rideth as on horseback, or, as in a cha- 
riot, upon (the) heavens of (the) heavens qdm, of the eastern quar- 
ter. Gr., epi, upon, the heaven of the heaven at the rising of the 
sun : Lat., super, upon, (the) heaven of (the) heaven at the East : 
Douay, who mounteth above the heaven of heavens, to the east : 
Ital., To him that cavalca, rideth on horseback, sopra, upon, the 
heavens of the heavens eternal : E. Y., To him that rideth upon 
the heavens, (which were) of old. 69 : 34 ; Gr., the heavens : Lat., 
(the) heavens : Douay, and Ital., the heavens : E. Y., the heaven 
[in the singular.] 73 : 9 ; Gr., They have set eis, to, heaven the 
mouth of them: Lat., to caelum: Ital., within al cielo, to the hea- 
ren : Psalter version. For they stretch forth their mouth unto the 
heaven : Douay, They have set their mouth against heaven : E. Y., 
They set their mouth against the heavens. 73 : 25 ; Heb., What 
to me in (the) heavens, w, yea, equally with thee not have delight- 
ed I in (the) earth : Gr., What, indeed, to me exists in the heaven, 
kai, yea, in comparison with thee what have I desired epi, upon, 
the earth ? Lat., What, indeed, to me is in (the) caelum, and in com- 
parison of thee what have I desired super, upon, (the) earth ? Dou- 
ay, For what have I in heaven ? and besides thee what do I desire 
upon earth ? Ital., Who (is) for me in cielo, the heaven, air, sky, 
(but thee ?] I do not desire (other) than thee, upon earth : E. Y., 
Whom have I in heaven (but thee ?) and (there is) none upon earth 
(that) I desire besides thee. 76 : 8 ; Gr., out of the heaven : Ital, 
dal cielo, from the heaven : Douay, and E. Y., from heaven, Ps. 
77 : 17 ; Heb., shhqim: Gr., the clouds: Douay, the clouds : Ital., 
the heavens: E. Y., the skies. 77: 18; Heb., (A) voice of [the] 
thunder of thee in the wheel ; those lightnings in rqim [for rqloim], 
(the) spread out firmament of heaven, (the) habitable globe moved, 
or, disturbed ; u, yea, trembled this earth : Gr., (A) voice of the 
thunder of thee in the trocho, wheel, circle : Ital., The sound of thy 



THEOLOGY OF THE BIBLE. 



515 



thunder (was) through the giro, tour, &c. : Douay, The voice of 
thy thunder in a wheel : E. V., The voice of thy thunder (was) in 
the heaven. 1d>: 23, and 24; Gr., of heaven, in each: Ital., del 
cido, of the heaven, in each : Doiiay, and E. Y., of heaven, in each. 
78 : 26 ; Heh., iso, he removed, or, took away, qdiin, (the) eastern 
quarter, from (the) heavens, and urged on in the might of it twin, 
the southern quarter ; Ges., under qdim, says, " the eastern quarter 
is used poetically for the fuller ru-ach qdlm, [breath of the eastern 
quarter], east wind," citing Job 27 : 21 ; Ps. 48 : 7 ; Isai. 27:8; 
Jer. 18: 17; Ezek. 27: 26. [In Job 27: 21, the Heb. has only 
qdim : Lat., ventus, wind, burning : Douay, A burning wind : Ital., 
The wind east : E. Y., The east wind. In Ps. 48 : 7, the Heb. has 
Tu-ach qdim, breath of eastern quarter : Gr., (a) pneuma, breath, 
violent : Lat., a spiritus, breath, vehement : Douay, with a vehe- 
ment 7m7id : Ital., by the vento, wind, east : E. Y., with an east wind. 
In Isai. 27:8, the Heh. has, ru-ach, (the) breath, of him which 
heavy in day of qdim, eastern quarter : The Gr. gives piieuma for 
ru-ach, and pneuma of anger, for qdim : The Lat. gives spiritus, 
breath, durus, hard, stiff, rough, for qdim : Douay, his severe spirit: 
Ital., ... he (it) hath chased with his wind impetuous, in day of 
the wind east : E. Y., . . . he stayeth his rough wind in the day of 
the east wind. In Ezek. 27: 26, the Heb. has ru-ach qdim: Gr., 
t\iQ pneuma, breath, of the south : Lat., ventus south: Douay, the 
south wind : Ital., the wind east : E. Y., the east wind. Under 
timn, the southern quarter, Ges. says, " poetically for the south 
wind." The Gr. of Ps. 78 : 26, (the Heb. of which is above given) 
is, He transported, or, carried away, the south wind, from, or, out 
of, heaven [without the article], and brought on in the power of it 
Liba : Lat., He transferred the south wind from caelum . . . the 
south-west : Douay, He removed the south wind from heaven : and 
by his power brought in the south-west wind : Ital., he caused levare, 
to lift, or, he took away, nel cielo, in the heaven, the east wind, 
and in its force, or, power, he brought in the south wind : [This is 
the rendering of the Ital. ; it might also be rendered, by his power:] 
E. Y., He caused an east wind to blow in the heaven : and by his 
power he brought in the south wind : [a senseless verse, taken partly 
from the Ital, but giving a wrong sense to the Ital. verb levare ; 
and partly from the Douay, 'by his power.'] 79 : 2 ; Gr., to the 
winged of the heaven : Lat., of ccelum : Ital., del cielo, of the hea- 
ven : Douay, the fowls of the air : E. Y., the fowls of the heaven. 
80 : 14 ; Heb., God of tsbaut, [plural of tsba, which we have had 



516 



THEOLOGY OF THE BIBLE. 



several times] (tLe) armies, hosts, [of the heavens], turn thyself 
now, or, I pray thee, look from (the) heavens : Gr., out of heaven : 
Lat., out of caelum : Ital., dal cielo^ from the heaven : Douay, and 
E. v., from heaven. 85 : 11 ; Gr., out of the heaven: Lat., out of 
caelum : Ital., dal cielo : Douay, and E. V., from heaven. 89:2; 
Heb., ... to hidden time benignity shall be restored, or, rebuilt, of 
(the) heavens, [i. e., benignity shall be restored, or, rebuilt, to, — 
during — the hidden time of the heavens, — as long as the heavens 
shall last], tJcn^ poised, set up, (the) firmness, or, faithfulness (in 
fulfilling promises, says Ges., under amune) of thee on, — upon — 
them : Gr., on, — upon — the heavens : Lat., at, within, or, in, 
(the) heavens : Douay, Mercy shall be built up for ever in the hea- 
vens : thy truth shall be prepared in them : Ital., The (thy) be- 
nignity, or, goodness, shall be stable for ever ; thou hast stayed, 
or, rested, the thy truth upon the heavens : E. Y., Mercy shall be 
built up for ever ; thy faithfulness shalt thou establish in the very 
heavens. [The E. V., follows the Ital.^* division of the verse. The 
Heb. of the verse is an allusion, it seems to me, to the rainbow, 
which elsewhere also is spoken of as the bow of promise, and which 
is from time to time restored, rebuilt, upon the heavens. When 
one Heb. noun follows or is connected with another, the last noun 
is in the genitive by position. In this verse the noun shmim^ is 
connected either with time or with benignity, I think it plain that 
its connection is with the noun time y and that the true rendering 
is, to, or, during, the hidden time of (the) heavens.] 89 : 5 ; Gr., 
the heavens : Lat., (the) heavens : Douay, Ital., and E. V., the hea- 
vens : 89:6; Heb., For what in shhq^ the sky, (used by metonymy, 
for the firmament of heaven, says Ges.) shall be compared to Jeho- 
vah, shall be likened to Jehovah in hni alim^ sons of heroes, or, 
mighty ones, [i. e., in heroes, or, mighty ones:] Gr., ... in clouds 
[for shhq\, ... in sons of God : [al is both mighty one, and God : 
alim is the plural of al : aleim is also plural, but is uniformly ren- 
dered God : aleim is wrongly rendered gods in the Gr., Lat., Ital., 
Douay, and E. V., of Exod. 20 : 3.] The Lat. in Ps. 89 : 6, has, in 
(the) clouds, ... in (the) sons of God : Douay, in the clouds . . . 
among the sons of God : Ital., For who (is) nelcielo^ in the heaven, 
sky, . . . among the sons of the Possenti^ powerful ? E. V., in the 
heaven, . . . among the sons of the mighty. Ps. 89:^9; Gr., . . . 
as the days of the heaven : Ital., del cielo^ of the heaven : Douay, 
and E. Y., of heaven. 89: 36, 37 ; Heb., seed of him [David] to 
hidden time shall be, — exist ; and ksa^ (the) seat lofty and covered 



THEOLOGY OF THE BIBLE. 



517 



(with a canopy, says Ges.) of him as (the) sun in sight of me : v. * 
37, ^^, yea, (as the) witness [the moon] in sJihq^ the firmament of 
heaven: Gr., v. 37, And as the moon it shall be maintained, or, 
renewed, to the age of man, or a very long period ; kai^ yea, as 
that witness in heaven faithful: Ital., v. 37, That shall be stable 
perpetually as the moon ; and (of this) there is the witness faith- 
ful nel cielo^ in the heaven : Douay and E. V., in heaven. 96 : 5 ; 
Gr., made the heaven. Ps. 93 : 2 ; Heb., nkun^ created, or, pre- 
pared, ksa^ (the) the seat lofty and covered (with a canopy, says 
Ges.,) of thee [equivalent to the figurative language, He that sitteth 
in the heavens, in Ps. 2:4; and, Heb., These heavens ksa, (the) 
seat lofty and covered with a canopy, of me, in Isai. 66 : 1,] maz^ 
long since ; from hidden time thou : Gr., prepared, or, fitting, suit- 
able, the thronos, seat, chair of state, of thee from then, &c. : Lat., 
Prepared, or, fitted, thy sedes^ seat, from then : Ital., thy trono^ 
seat, (is )firm, &c. : Douay, Thy throne is prepared of old : E. V., 
Thy throne (is) established of old : the Margin, for ' of old' gives 
' from them ; ' [N^ot at all the sense. We thus see, that the Douay 
and E. Y. word throne meaiis, a seat, a chair of state. And in Job 
26 : 9, we have, Heb., mahz^ covering (the) face of, the seat lofty 
and- covered (Ges. for ksa, adds, with a canopy, or, hanging), spread- 
ing out upon, or, over, it (a, or, the) cloud of him, or, it : shewing 
that the heavens are, in Scripture language, the seat lofty, &c., of 
Jehovah] : Gr., Who exercising power over face of thronos, seat, 
chair of state, spreading out upon, or, over, it cloud of him, 
or, it : Lat., Who holdeth back (the) face of his solium, seat of state, 
(et^ inserted, yea) spreadeth out upon, or, over, it his, or, its cloud : 
Ital, He covers the superficies of the (his) trono, seat, he scatters, 
or, expands, his clouds upon, or, over it : Douay, He withholdeth 
the face of his throne, (and) spreadeth his cloud over it : E. Y., He 
holdeth back the face of his throne, (and) spreadeth his cloud upon 
it. 96: 11; Gr., the heavens. 102: 19; Heb.,^/, that, eshqiph, 
he hath lain out over (hence, says Ges., to look forth) from (the) 
lofty of (the) holiness of him, Jehovah from (the) heavens to (the) 
earth hath looked : Gr., hoti, that, he hath stooped forward out of 
the elevation holy of him, kurios out of heaven upon the earth hath 
looked : Lat., He hath viewed out of his holy excelso, lofty, . . . out 
of caelum upon (the) earth hath looked : Ital., For he will have 
viewed from the high place of his holiness : for the Lord will have 
beheld dal cielo, from the heaven, towards the earth : Douay, For 
he hath looked down from the height of his sanctuary: from 



518 



THEOLOGY OF THE BIBLE. 



heaven the Lord hath looked upon the earth : E. V., the same. 
102 : 25 ; Gr., the heavens. 103 : 11 ; Gr., the heaven : Ital., icieli, 
the heavens : Douay, and E. Y., heaven. 104 : 2 ; Gr., the heaven : 
Ital., the cielo: Douay, the heaven : E. V., the heavens. 104 : 3 ; 
Heb., .... Jie^ that, or, who, setteth clouds chariots of him, 
he, that, or, who, goeth along o/, upon, wings of ru-ach, (the) 
breath, for, wind : Gr., upon, wings anemon of winds : Douay, 
who walketh upon the v^'ings of the winds : Ital., sopra^ upon, the 
wings of the wind : E. V., the same. 104 : 12 ; Gr., . . . the wing- 
ed of the heaven : Ital,, del cielo : Douay, of the air : E. V., of the 
heaven. 105 : 40 ; Gr., . . , bread of heaven : Ital., del cielo : Dou- 
ay, and E. Y., of heaven. 107 : 26 ; Heb., For great mol^ from 
upon, (the) heavens the benignity of thee, w, yea, even to shhqim, 
(the) clouds, or, the firmament of heaven [as we have seen] : Gr., 
. . . even to the heavens : Douay, to the heavens : Ital., cd cielo : 
E. Y., to the heavens : 108 : 4 ; Gr., . . .the heavens, . . the clouds : 
Ital., upon the heaven : Lat., . . . upon the heavens : Douay, and 
E. Y., above the heavens. 108 : 5 ; Gr., upon the heavens : Lat., 
upon (the) heavens: Ital., upon the heavens: Douay, and E. Y., 
above the heavens. 113: 4; Heb., o/, upon, these heavens (the) 
splendour, or, glory, of him : Gr., upon these heavens : Ital., sojom, 
upon, the heavens : Lat., super, upon, (the) heavens : Douay, (and) 
his glory above the heavens : E. Y., the same. 113 : 6 ; Gr., in the 
heaven : Ital., That vieweth to bottom in cielo, the heaven, air, sky, 
and in earth : Douay, looketh down on the low things in heaven 
and in earth: E.Y., who humbleth (himself) to behold (the things 
that are) in heaven and in earth. 115 : 3 ; Gr., ... in the heaven : 
Douay, in heaven : Ital., in the heavens : E.Y., the same. 115 : 15 ; 
Gr., who made the heaven : Ital., il cielo, the heaven : Douay, and 
E. Y., heaven. 115 : 16 ; Gr., the heaven of the heaven: Ital., As 
al cielo, to the heaven, il cielo, the heaven, (is) for the Lord : 
Douay, the heaven of heaven is the Lord's : E. Y., The heaven, 
(even) the heavens, (are) the Lord's. 119: 89; Heb., To hidden 
time, Jehovah, dhr, (the) word, or, promise, of thee is set in 
(the) heavens : [rainbow] : Gr., ... in the heaven : Lat., For ever, 
O Lord, thy word, or, saying, abideth, — remaineth — in (the) cae- 
lum: Ital., O Lord, thy word (is) in eternal: it is stable ne'' cieli, 
in the heavens : Douay, standeth firm in heaven : E. Y., is settled 
in heaven. 121 : 2 ; Gr., . . . made the heaven : Ital., il cielo, the 
heaven : Douay, and E. Y., heaven. 123 : 1 ; Heb., . . . lie, that, 
or, who, art, seated h, at, on, or, in, (the) heavens : Gr., en, at, on. 



THEOLOGY OF THE BIBLE. 



519 



or in, the heaven : Douay, who dwellest in heaven : Ital., cieli^ 
upon, or, in, the heavens: E. V., the same. 124 : 8 ; Gr., . . . the 
having made the heaven : Ital., il cielo, the heaven, &a : Douay, 
and E. V., heaven. 134 : 3 ; Gr., Ital., Douay, and E. V., same as 
in the last verse. 135 ; 6 ; Gr., in the heaven : Ital., in cielo, [with- 
out the article, cielo is defined, the heaven, air, sky] : Lat., in (the) 
caelum : Douay, and E. V., in heaven. 136 : 5 ; Gr., . . . made the 
heavens : v. 8, 9, E. Y., the sun . . . the moon and stars. 136 : 26 ; 
Gr., ... to the God of the heaven : Ital., de' cieli, of the heavens : 
Douay, and E. V., of heaven. 139 : 8 ; Heb., Though I ascend (the) 
heavens : Gr., Though I ascend into the heaven : Ital., m, to, or, 
upon, cielo [without the article] : Douay, and E. Y., If I ascend in- 
to heaven : 144 : 5 ; Gr., Bend down heavens of thee : Ital., Bring 
down the thy heavens : Douay, Bow down thy heavens : E.Y., thy 
heavens. 144 : 7; Gr., send out the hand of thee out of height: 
[equivalent to, out of the heavens] : Ital., from high : Douay, from 
on high : E. Y., from above. 146 : 6 ; Gr., The having made the 
heaven : Ital., il cielo, the heaven : Douay, and E. Y., heaven. 
147:8; Gr., who surroundeth, encloseth, the heaven in clouds: 
Ital., Douay, and E. Y., the heaven. 148: 1 ; Heb., Celebrate Je- 
hovah, celebrate Jehovah o?in, of, (for, the author of, says Ges.), or, 
out of, these heavens, celebrate, him, b, on, [i. e., him who is on] 
the lofties, — the heights : Gr,, Laud the hurios eJc, of, or, on ac- 
count of, or, from out of, these, or, the, heavens. In v. 3, the sim, 
moon and stars are called upon to praise him : v. 1 means the same, 
— the heavens are called upon to celebrate him. And Ps. 148 : 4 is : 
Gr., Praise him the heavens of the heavens and the water which over- 
head of the heavens, i. e., the water which of the heavens overhead: 
Lat., (the) heavens of the heavens and all the waters which super, 
upon, the heavens (are) : Douay, Praise him ye heavens of heavens : 
and the waters that (are) above the heavens : Ital., heavens of the 
heavens ; and (ye) waters that (be) sopra, upon, the cielo [in the 
singula!'] : E. Y., , . ye heavens of heavens, and ye waters that (be) 
above the heavens. Yer. 13 ; Heb., Let them praise the name of 
Jehovah, hi, that, be set on high (the) name of him alone of him, 
the splendour of him ol, upon, earth and heavens : Gr., upon earth 
and heaven : Ital., his majesty (is) sopra, upon the earth, and (sopra) 
il cielo, the heaven : Lat. super, upon, (the) heaven and (the) earth : 
Douay, above heaven and earth : E. Y., ... for his name alone is 
excellent ; his glory [is] above the earth and heaven. 

Prov. 8 : 27 ; Gr., . . . the heaven : Lat., Douay, Ital., and E.Y. 



520 



THEOLOGY OF THE BIBLE. 



the heavens. 8:28; Gr., the springs, or, fountains, which under 
heaven : Lat., and Douay, the fountains of waters: Ital., the foun- 
tains of the abyss : E.V., the fountains of the deep : the Heb. word 
here is teiim, abyss. 25 : 3 ; Gr., heaven high : Douay, The hea- 
ven above : Ital., The height del cielo : E. V., The heaven for 
height. 30: 4; Heb., Who hath ascended the heavens: Gr., [not 
found in my copy:] Ital., in cielo, into, or, upon, the heaven, air, 
sky: Douay, and E. V., into heaven. 30 : 19 ; Heb., (The) way of 
that eagle in (the) heavens : [omitted in my copy of the Greek] : 
Lat., in caelum: Douay, Ital., and E. V., in the air. 

Eccles. 1:13; Gr., . . . hupo, under, the heaven : Ital., under 
il cielo : Lat., and Douay, under the sun : E. Y., under heaven. 
3:1; Gr., . . . under the heaven : Douay, under heaven: Ital., un- 
der il cielo : E. V., under the heaven. 3 : 16, and 4:3; Heb., un- 
der that sun : Gr., . . . under that sun : Lat., under (the) sun : Dou- 
ay, Ital, and E. V., under the sun : [equivalent to, E. V. under 
heaven, in 1 : 13.] 5:2; Gr., ... in the heaven : Ital., nel cielo, in 
the heaven : Douay, and E. V., in heaven. 5: 18; 6:1; 8: 15; 
10:6; Gr., Lat., Douay, Ital., and E. Y., under the sun. 10 : 20 ; 
Gr., (a) winged of the heaven : Lat., of (the) caelum : Ital., del 
cielo : Douay, and E. Y., of the air. 

Isai. 1:2; Gr., O heaven : Lat., and Ital., heavens : Douay, O 
ye heavens: E. Y., O heavens. 13 : 5 ; Gr., To come from (a) 
land, or country, from afar, from extremity of base of the heaven : 
Ital., from the extremity del cielo : Douay, from the end of heaven : 
E. Y., the same. 13 : 10; Gr., the stars of the heaven, and that 
Orion and all that kosmos, order, arrangement, world, of the hea- 
ven : The Heb. uses shmim but once in the verse : Ital., the stars 
of the heavens : Lat., of (the) heaven : Douay, For the stars of hea- 
ven : E.Y., the same. 13 : 13 ; Gr., the heaven : Ital., the heaven : 
Douay, the heaven: E. Y., the heavens. 14: 12; Heb., Alas, is 
fallen from (the) heavens, (the) bright star, son of (the) dawn : [re- 
ferring to the King of Babylon, in v. 4] : Gr., out of the heaven, 
that eosphoros, harbinger of day, morning star, which early rising : 
Ital., dal cielo, from the heaven, O star of the morning, son of the 
aurora: Lat., from (the) caelum Lucifer: Douay, How art thou 
fallen from heaven, O Lucifer : E. Y., How art thou fallen from 
heaven, O Lucifer, (Margin, "Or, Day Star," citing 2 Pet. 1 : 19,) 
son of the morning. [I think some have understood, that Lucifer 
fallen from heaven, was the Orthodox stn, Satan, Devil, fallen from 
the Orthodox heaven. I quote here a passage from Prof. Draper's 



THEOLOGY OF THE BIBLE. 



621 



late work, before-mentioned. He says, p. 507, "The miracle play- 
was originally introduced by the Church." " The parts were often 
enacted by Ecclesiastics. So highly did the Italian authorities 
prize the influence of these exhibitions on the vulgar, that the pope 
granted a thousand days of pardon to any person who should sub- 
mit to the pleasant penance of attending them. Over illiterate 
minds a coarse but congenial influence was obtained. In the play 
of The Fall of Lucifer,' that personage was introduced, according 
to the vulgar acceptation, with horns, and tail, and cloven hoof."] 
Isai. 34 : 4 ; Heb., yea, or, and, nmqu^ shall have a bad smell, 
or, shall stink, [from the root mgq^ see Ges., under mq, referring to 
Ps. 38:6 (the E. V. is v. 5 ;) where the Heb. has this same word 
nmqu^ and for which the Ital. gives, stink, and the E. V. stink] all 
tsha^ (the) going forth of these heavens, [i. e., all the air of these 
heavens, or, all that is in these heavens, i. e., in the air,] Ges. says, 
" Once rather more boldly tsha^ by zeugma, [a yoking, or, binding 
together,] is applied to the inhabitants of the earth, or rather to 
whatever fills the earth, the plants even being included : Gen. 2 : 1, 
all tsha of them ; which, with the zeugma resolved is thus explain- 
ed in Neh. 9 : 6, giving the Heb. ; and he says, compare Exod. 20 : 
11." [In Neh. 9 : 6, the Heb. is, this earth and all which ol^ upon, 
it ; and in Exod. 20 : 11, all which on, or, in them. The v. Isai. 
34 : 4 then proceeds,] and nglu^ shall dance, or, tremble, [if 7iglii 
be from the verb gW], or, shall be made naked, or, bare, [if 
it be from the verb gle ; it may be from either, and I prefer 
this] as sphi\ scraped, or, polished, these heavens, [i. e., there 
shall be no rain to purify the air and things on the earth], but, 
or, and, all tsha^ the going forth, of them, ihul^ [from the root ihl^ 
see Ges., under M], shall flow, run (as a sore, says Ges.) [if ibul\iQ 
from the verb ihl^ or, is accounted vile, [if it be from nhl^ see Ges. 
7ihl, Piel] as nhl^ is accounted vile, oZe, (the) going up from a vine, 
(Ges., under ole^ says, " inanimate things are said to go up, as 
smoke) u, yea, or, and, as (a) withered from a fig-tree : Ges., under 
nhl^ without rendering the other parts of the verse, renders one 
clause thus : "their host, the host of heaven, i. e., the stars, shall 
fall as the leaves of the vine fall." Does he, or any one else, sup- 
pose that the stars were to fall ? If the reader will read x. 3, 1 
think he will prefer the rendering above given, as most likely to be 
the true rendering : the Gr. of the verse has, first, of the heavens, 
and then, the heaA'en : Lat., And shall pine all (the) militia, soldiery, 
of the heavens, and shall be folded up as a book (the) heavens ; 



t 



522 THEOLOGY OF THE BIBLE. 

and all (the) militia, soldiery, of them shall fade, as fadeth (the) 
leaf from the vine and from the fig-tree : Douay, And all the host 
of the heavens shall pine away, and the heavens shall be folded to- 
gether as a book : and all their host shall fall down as the leaf fall- 
eth from the vine, and from the fig-tree : Ital., And all the army of 
the heaven shall be dissolved, and the heavens shall be folded as a 
book, and all the army of them shall fall down, as falleth down a 
leaf from a vine, and as fall (the leaves) from the fig-tree : E. Y., 
And all the host of heaven shall be dissolved, and the heavens 
shall be rolled together as a scroll, and all their host shall fall 
down as the leaf falleth ofiT from the vine, and a falling (fig) from 
the fig-tree. Yer. 5 ; Heb., For rute, shall drink largely, be fully 
satiated, in (the) heavens (the) sword of me : Gr., shall be intoxi- 
cated (metaphor., wet, thoroughly soaked, says Donnegan), the 
sword of me in the heaven : Ital., . . . inebriated nel cielo, in the 
heaven : Douay, inebriated in heaven : E. Y., bathed in heaven. 
37 : 16 ; Gr., . . . thou hast made the heaven : Ital., il cielo : Dou- 
ay, and E. Y., heaven : 40 : 12 ; Gr., . . . and the heaven thou hast 
stretched, or, extended: Ital., (the space) del cielo, of the heaven: 
Lat., (the) heavens : Douay, the heavens : E. Y., heaven. 42 : 5 ; 
Gr., ho, who, having made the heaven : Lat., (the) heavens : Dou- 
ay, that created the heavens : Ital., the heavens : E. Y., the same. 
44 : 23 ; Gr., Be gay, heavens: Douay, Give praise, O ye heavens: 
Ital., Sing, O heavens : E. Y., Sing, O ye heavens. Yer. 24 ; Gr., 
the heaven : Douay, Ital., and E. Y., the heavens. 45 : 8 ; Gr.,the 
heaven : Lat., and Ital., heavens : Douay, and E. Y, ye heavens. 
Yer. 12; Gr., the heaven: Lat., (the) heavens : Douay, Ital., and 
E. Y., the heavens. Yer. 18 ; Gr., the heaven : Lat., Douay, Ital., 
and E. Y., the heavens. 47 : 13 ; Heb., ... let stand up now and 
succour thee (the) astrologers of (the) heavens, those seers, or, pro- 
phets, b, by, the stars : Gr., . . the astrologers of the heaven, &c. : 
Lat., the diviners of (the) heaven : Douay, Ital., and E.Y., [simply] 
the astrologers. 48:13; Gr., the heaven: Lat., (the) heavens: 
Douay, Ital., and E.Y., the heavens. 49 13; Gr., heavens [without 
the article.] 50:3; Gr., the heaven : Douay, Ital., and E. Y., the 
heavens. 51:6; Heb., Lift up to (the) heavens (the) eyes of you, 
. . . for (the) heavens as, or, like oshji, smoke ( " properly, breath, 
spirit," says Ges.) shall flee away, or, vanish : Gr., to the heaven 
the eyes of you, . . . for the heaven as smoke shall be despoiled : 
Ital., al cielo, to the heaven, . . . i cieli, the heavens, &c. : Douay, 
to heaven, ... for the heavens shall vanish like smoke : E. Y., to 



THEOLOGY OF THE BIBLE. 



523 



the heavens, . . . for the heavens shall, &c. 51 : 13 ; Gr., . . . the 
heaven : Douay, Ital., and E. Y., the heavens. Yer. 16 ; Gr., . . . 
the heaven : Douay, Ital, and E. Y, the heavens. 55 : 9 ; Gr., 
the heaven: Douay, Ital., and E.Y, the heavens. 55 : 10; Gr., . . 
the rain or snow out of the heaven : Ital., dal cielo^ from the hea- 
ven : Douay, and E. Y., from heaven. 57 : 15 ; Heb., For thus 
saith (the) high and lifted up, inhabiting eternity, and holy (the) 
name of him, from (the) high and holy, asKkun^ I will let myself 
down, so that, to the broken and depressed of ru-ach, breath, to 
refresh (the) ru-ach^ breath, of the depressed, u, yea, to refresh the 
heart [for, feelings] of the broken : The Douay, Ital., and E. Y., 
interpolate the word place after the word holy : neither the Greek 
nor the Lat. does. [Orthodoxy says, heaven is 2, place ; and so it 
must rebuke Scripture by inserting the word place^ and so (to use 
an expression of Whately) make itself the guide of Scripture, in- 
stead of making Scripture its guide.] 63 : 15 ; Heb., Look from, 
or, out of, (the) heavens : Gr., out of the heaven : Ital., dal cielo, 
from the heaven : Douay, Look down from heaven : E. Y., the 
same. 64 : 1 ; The Heb., is 63 : 19; Heb., If thou wouldst tear 
asunder (the) heavens : Gr., 64: 1 ; If thou wouldst open the hea- 
ven : Ital., 64 : 1 ; O cleave, or, split, moreover, the heavens : Dou- 
ay, 64 : 1 ; O that thou wouldst rend the heavens : E. Y., the same. 
65 : 17 ; Heb., For behold I produce, or, fashion, (the) heavens re- 
newed, repaired, or, restored, and the earth renewed, repaired, or, 
restored : Gr., For shall be the heaven new, or, unaccustomed, ex- 
traordinary, and the earth new, or, unaccustomed, extraordinary: 
Lat., I fashion, establish, (the) heavens repaired, or, renewed, and 
the earth repaired, or, renewed : Ital., For behold, I create new, 
or, inexperienced, heavens, and new, or, inexperienced, earth: Dou- 
ay, For behold I create new heavens, and a new earth : E. Y., the 
same. 66:1; Heb., Thus saith Jehovah : These heavens ksa., (the) 
lofty seat covered with a canopy, of me : Gr., the heaven, of me (a) 
seat, chair of state : Lat., (the) caelum my sedes^ seat : Ital., il cielo, 
the cielo, (is) my seat : Douay, Heaven (is) my throne : E. Y., The 
heaven (is) my throne. 66 : 22 ; Heb., For like as those heavens 
those renewed, repaired, or, restored, and that earth that re- 
newed, repaired, or, restored, which I oshe, produce, prepare, make 
ready, shall endure, or, stand firm, to face of me, [present for fu- 
ture ; very common,] saith Jehovah, so, &g. : Gr., For like as 
the heaven, &c., which I poio, prepare, or, bring about, &g. : Dou- 
ay, For, as the new heavens and the new earth which I make to 



524 



THEOLOGY OF THE BIBLE. 



stand before me, &c. : Ital., For, as the new, or, inexperienced, hea- 
vens, and the new, or, inexperienced, earth, [i. e., which the world 
has not yet known] that I make, shall be lasting in my presence, 
&c. : E. v.. For as the new heavens, and the new earth, which I 
will make, shall remain before me, ... so shall your seed and your 
name remain. 

Jerem. 2 : 12 ; Heb., Be astonished the heavens: Gr., the hea- 
ven; Ital., Heavens, be astonished: Douay, Be astonished, O ye 
heavens: E, V., the same. 4 : 23 ; Gr., I looked upon the earth, 
. . . and to, or, into, the heaven. Yer. 25 ; Gr., . . . and all the 
winged of the heaven: Lat., of (the) heaven : Douay, of the air: 
Ital., and E. V., the birds of the heavens. Yer. 28 ; Gr., the hea- 
ven. 7 : 18 ; Heb., ... to make cakes to the queen of these heavens 
[the moon] : Gr., of the heaven : Ital., del cielo^ of the heaven : 
Douay, and E. Y., of heaven. Yer. 33 ; Gr., ... for the winged of 
the heaven : Lat., of (the) heaven : Douay, for the fowls of the air: 
Ital., for the birds of the heaven: E. Y., for the fowls of the hea- 
ven. 8:2; Heb., ... to the sun and to the moon and to all the 
army, or, host, of these heavens : Gr., and to all the army of the 
heaven : Ital., and to all the army del cielo, of the heaven : Douay, 
and all the host of heaven : E. Y., the same. Yer. Y ; Gr., Jcai^ yea, 
the stork in the heaven : Lat., in (the) heaven : Douay, The kite 
in the air : Ital, in the heaven : E.Y., yea, the stork in the heaven. 
9:10; Gr., . . . the winged of the heaven : Lat., of (the) heaven : 
Ital., the birds of the heaven: Douay, the fowl of the air: E.Y., 
the fowl of the heaven. 10:2; Gr., and Ital., the signs of the hea- 
ven: Douay, and E. Y., the signs of heaven. 10: 11 ; Gr., . . . 
the heaven, . . . the heaven : Lat., (the) heavens, . . (the) heaven : 
Douay, heaven, . . . heaven: Ital., the heaven, . . . the heaven: 
E. Y., the heavens, . . . these heavens. Yer. 12 ; Gr., . . . the hea- 
ven : Lat., (the) heavens : Douay, Ital., and E. Y., the heavens. 
Y. 13 ; Gr., a bulk of water in heaven : Lat., a great store of waters 
in caelum : Ital., a tumult of waters in the heaven : Douay, a mul- 
titude of waters in the heaven : E. Y., a multitude of waters in the 
heavens. 14:22; Gr., the heaven: Lat., (the) heavens: Douay, 
Ital., and E. Y., the heavens. 15 : 3, and 16 : 4; Gr., the winged 
of the heaven : Lat., of (the) heaven : Douay, the fowls of the air : 
Ital, the birds del cielo : E. Y., in 15 : 3, the fowls of the heaven ; 
and in 16 : 4 ; the fowls of heaven. 19:13; Gr., . . . they have 
burned incense to all the army of the heaven : Ital, del cielo : Lat,, 
they have sacrified to all (the) militia^ soldiery, of (the) heaven : 



THEOLOGY OF THE BIBLE. 



525 



Douay, and E. V"., unto all the host of heaven. 23 : 24 ; Heb., . . . 
Whether not these heavens and this earth fill I ? saith Jehovah : 
[i. e., all space ; and even Orthodoxy says, God is omnipresent, i. e., 
everywhere ; and everywhere is not a place : so that the Heb. (the) 
heavens : Gr., sometimes, the heavens ; sometimes, heavens ; some- 
times, the heaven ; sometimes, heaven ; Douay, and E. V., some- 
times, the heavens ; sometimes, the heaven ; sometimes, heaven, is 
not a place :] the Gr., in Jer. 23 : 24 is, the heaven ; Ital., il cielo^ 
the heaven : Douay, and E. V., heaven. 31 : 37; Heb., Thus saith 
Jehovah, If shall be [for, can be ; the Heb. has no subjunctive] 
measured (the) heavens: Gr., the heaven : Ital., the heavens : Lat., 
(the) heavens : Douay, the heavens : E. Y., heaven. 32 : 17 ; Gr., 
. . . thou hast made the heaven : Lat., (the) heaven : Douay, hea- 
ven : Ital., il cielo : E. V"., the heaven. 33 : 22 ; Heb., As not shall 
[can] be numbered tsha, (the) army, host, of these heavens : omit- 
ted in my copy of the Gr. : Lat., the stars of (the) heaven : Dou- 
ay, the stars of heaven: Ital., the army del cielo ^ of the heaven: 
E. v., the host of heaven. 33 : 25 ; Heb., Thus saith Jehovah : 
Whether not the covenant of me of day and night, (the) laws of 
(the) heavens and of (the) earth, have set I :" I do not find it in my 
copy of the Greek : Lat., laws, or, (the) laws, to (the) heaven : Ital., 
(and) the statutes del cielo, of the heaven : Douay, (and) laws to 
heaven and earth: E. V., (and) the ordinances of heaven and earth. 
44 : 17 ; Gr., burn incense to the queen of the heaven : Lat., of (the) 
heaven: Ital., del cielo ^ of the heaven: Douay, and E. V., of hea- 
ven. 44 : 18, 19, and 25 ; Gr., Lat., and Ital., the same as in v. 17 : 
Douay, and E. Y., in each, to the queen of heaven. 49 : 36 ; Heb., 
And I will cause to come in upon Elam (the) four ru-achut [plu- 
ral of ru-ach\ breaths, from the four extremities of these heavens, 
and I will disperse them to all he, these, ru-achut, breaths : Gr., of 
the heaven : Lat., the four winds from the four quarters of (the) 
heaven, and I will blow them to all these w^inds : Douay, the four 
winds from the four quarters of heaven : and I will scatter them 
into all these v\^inds : Ital., the four winds from the four extremi- 
ties del cielo, and them will disperse to all those, or, these winds : 
E. Y., . . . winds . . of heaven, . . . toward all those winds. 51 : 9 ; 
Heb., . . . for hath touched, or, reached unto, these heavens (the) 
judgment, sentence, or, penalty, of her [Babylon], u, yea^ is lifted 
up even to shhqim, the clouds, (used as before seen for the firma- 
ment of heaven) : Gr., for hath drawn near to heaven [without the 
article] the krima, judgment, sentence, condemnation, penalty, of 



526 



THEOLOGY OF THE BIBLE. 



her, it is lifted up even to the stars : Lat., for hath arrived, or, ^ 
come, even to (the) heavens her judieium, judgment, doom, et, yea, 
has been lifted up even to the clouds : Ital., for her sentence, judg- 
ment, or, decree, is arrived, or, hath reached, even al cielo, to the 
heaven, and has been lifted up even to the clouds : Douay, because 
her judgment hath reached even to the heavens, and is lifted up to 
the clouds : E. V., for her judgment reacheth unto heaven, and is 
lifted up (even) to the skies. 51:15; Gr., the heaven : Lat., (the) 
heavens : Douay, and Ital., the heavens : E. V"., the heaven. 51 : 
16 ; Heb., . . . (a) noise of waters in (the) heavens : Gr., (a) noise of 
water in heaven [without the article] ; Ital., a noise, or, tumult of 
waters nel cielo, in the heaven : Lat., are multiplied waters in (the) 
heaven : Douay, the waters are multiplied in heaven : E. Y., (there 
is) a multitude (margin, or, noise) of waters in the heavens. 51 : 48 ; 
Heb., (the) heavens : omitted in my copy of the Greek : Lat., (the) 
heavens : Douay, Ital., and E. Y., the heavens. Yer. 53 : Heb., 
so that, or, though, shall [for, should] ascend Babylon these hea- 
vens : Gr., For though ascend, or, mount, Babylon as the heaven : 
Lat., into (the) heaven : Ital., m cielo [without the article], into, 
or, upon, the heaven, air, sky : Douay, . . . should mount up to 
heaven : E. Y., the same. 

Lament. 2:1; Heb., Hoav hath covered with darkness, or, a 
cloud, or, hath obscured, (metaphor, says Ges., contemned), in 
nostrils (for, anger ; which shows itself in hard breathing, says Ges.) 
of him the Lord the daughter of Zion, caused to be cast down from 
(the) heavens to the earth [i. e., from its exalted state to abase- 
ment, — low estate] (the) splendour, or, glory, of Israel: Gr., from 
heaven [without the article] to the earth : Lat., from caelum to 
earth : Ital., . . . (how hath he) cast down from cielo, the heaven, 
air, sky, to earth, the glory of Israel : Douay, (how hath he) cast 
down from heaven to the earth the glorious one of Israel : E. Y., 
(and) cast down from heaven unto the earth the beauty of Israel : 
3 : 41 ; Gr., to lofty in heaven [without the article] : Lat., in (the) 
heavens : Douay, to the Lord in the heavens : Ital., and E. Y., to 
God m the heavens. 3:50: Gr., . . . out of heaven [without the 
article] : Lat., from (the) heavens : Douay, from the heavens : Ital., 
dal cielo, from the heaven : E. Y., from heaven. 3:66; Gr., . . . 
under the heaven : Lat., under (the) heavens : Ital., under the hea- 
ven : E. Y., under the heavens. 4: 19; Gr., . . . than eagles of 
heaven [without the article] : Lat., of caelum : Douay, of the air ; 
Ital., del cielo, of the heaven : E. Y., of the heaven. 



THEOLOGY OF THE BIBLE. 



527 



Ezek. 1 : 25 ; Heb., And was, — existed — qul^ (a) voice (often 
used, says Ges., under qul^ of thunder, citing Ps. 29 : 3 ; qui of Je- 
hovah, and verses following) from above towards rqio^ the firma- 
ment of heaven. 8 ; 3 ; Heb., .... and lifted up me ru-ach^ (a) 
breath, — wind — between this earth and between these heavens: 
Gr., . . . and took up me pneuma, (a) breath, — wind — between the 
earth and between the hea^^en: Lat., . . . Spiritus^ (a) breath, — 
wind . . . caelum : Ital., and the Spirito me lifted up between cielo 
[without the article] and earth : Douay, and the spirit lifted me up 
between the earth and the heaven : E. Y., the same. 29:5; Gr., 
... to the winged of the heaven : Lat., of (the) heaven : Douay, 
to the fowls of the air : Ital., to the birds of the heaven : E. V., to 
the fowls of the heaven. 31:6; Gr., . . all the winged of the hea- 
ven : Lat., of (the) heaven : Douay, ... all the fowls of the air : 
Ital., All the birds del cielo^ of the heaven : E. Y., All the fowls of 
heaven. 31 : 13 ; Gr., ... all the winged of the heaven : Lat., of 
(the) heaven : Douay, all the fowls of the air : Ital., all the birds 
del cielo ^ of the heaven: E. Y., all the fowls of the heaven: [of 
heaven, in v. 6.] 32 : 4 ; same as in 31 : 13. Ezek. 32 : Y ; Heb., 
And I will cover over in, or, at, extinguishing thee (the) heavens, 
yea, darken the stars, &c. : Gr., And I will cover up, or, hide, 
on, or, at, the to extinguish thee, heaven [without the article] : 
Lat., And I will cover, when thou shalt be extinguished, (the) hea- 
ven : Ital., And when thee I shall have extinguished, I will cover 
il cielo, the heaven : Douay, And I will cover the heavens, when 
thou shalt be put out : E. Y., And when I shall put thee out, I will 
cover the heaven : [partly from the Douay, and partly from the 
Ital.] 32:8; Gr., lights in the heaven: Lat., of (the) heaven: 
Ital., nel cielo, in the heaven : Douay, and E.Y., of heaven. 38 : 20 ; 
Gr., the winged of the heaven : Lat., of (the) heaven : Douay, the 
birds of the air : Ital., the birds of the heaven : E. Y., the fowls of 
the heaven. 

Daniel 2:18; [In this and the verses cited down to 8:8, the 
Chaldee shmia is used for shmim /] Gr., . . the God of the heaven : 
Lat., of (the) caelum: Ital., del cielo, of the heaven: Douay, and 
E. Y, of heaven. Yer. 19; the same Gr., Lat., Ital., Douay, and 
E. Y, as in v. 18. Dan. 2: 28; Heb. (a) God in (the) heavens: 
Gr., in heaven [without the article] : Lat., in (the) caelum : Ital, 
in cielo, in, or, upon, the heaven : Douay, and E. Y., in heaven. Y. 
37 ; Gr., . . . the God of the heaven : Lat., of (the) heaven : Ital., 
del cielo, of the heaven : Douay, and E. Y., of heaven. Yer. 38 ; 



528 



THEOLOGY OF THE BIBLE. 



Gr., . . . winged of Jieaven [without the article] : Lat., of cmlum 
[see 2 : 28, ahove] : Douay, the birds of the air: Ital., delcielo^ of 
the heaven : E. V., the fowls of the heaven. 4:11; Gr., even to 
the heaven : Ital., al eielo^ to the heaven : Douay, The tree .... 
reached unto heaven : E. V., the same. Ver. 12 ; Gr., the birds of 
the heaven : Lat., of caelum : Douay, the fowls of the air ; Ital., 
the birds of the heaven : E. V., the fowls of the heaven. Ver. 13 ; 
Gr., from out of heaven [without the article] : Lat., out of (the) 
caelum : Ital., dal cielo, from the heaven : Douay, and E. V., from 
heaven. V. 15 ; Gr., . . . en^ in, or, by means of, the dew of the 
heaven : Lat., of caelum : Ital., del cielo, of the heaven : Douay, 
wet with the dew of heaven: E. V., the same. 4 : 20 ; Gr., The 
tree . . . reached eis, to, or, into, the heaven : Lat., to (the) caelum: 
Douay, to the skies : Ital., to the heaven : E. V., into the heaven, 
y er. 21 ; Gr., the birds of the heaven : Douay, of the air : Ital., and 
E. v., of the heaven. Yer. 22 ; Gr., . . . the grandeur of thee was 
aggrandized, and reached to, or, into, the heaven : Ital., al cielo, to 
the heaven : Douay, and hath reached to heaven : E. V., and reach- 
eth unto heaven. 4 : 23 ; Gr., from, or, out of, the heaven ... in, 
or, by, the dew of the heaven : Ital., dal cielo, from the heaven, . . 
the dew del cielo, of the heaven : Douay, from heaven, . . the dew 
of heaven : E. V., the same. 4 : 25 ; Gr., the dew of the heaven : 
Ital., del cielo : Douay, and E. Y., the dew of heaven. 4:26; 
Heb., . . . the dominion, or, rule, of (the) heavens : Gr., . . . the 
power, or, office, the celestial : Lat., the power, or, dominion, to be 
celestial : Douay, that the power is from heaven : Ital., that the 
heaven ruleth : E. Y., that the heavens do rule. 4:31; Heb., . . . 
qui, (a) voice [used of thunder, as before seen] from the heavens: 
Gr., from, or, out of, heaven [without the article] : Ital., dal cielo, 
from the heaven : Lat., out of caelum : Douay, and E. Y., from 
heaven. 4:33; Gr., . . the dew of the heaven : Douay, and E.Y., 
of heaven : 4 : 34 ; Gr., . . . the eyes of me to, or, into, the heaven : 
Ital., al cielo, to the heaven: Douay, to heaven : E. Y., unto hea- 
ven. 4 : 35 ; Heb., And all the dwellers as not, or, come to an 
end, or, nothing, accounting ; and as with mtshie, (a) garrison (of 
soldiers, says Ges., under mtsb,) he works with (the) host, army, 
of the heavens, [i. e., the sun, moon and stars, as we have seen J, and 
the dwellers of the earth : Gr., . . . en, through, or, by means of, 
the troops of the heaven : Ital., ... in the army del cielo, of the 
heaven : Douay, with the powers of heaven : E. Y., in the army 
of heaven. 4 : 37 ; Gr., . . the King of the heaven : Ital., del cielo, 



THEOLOGY OF THE BIBLE. 



529 



of the heaven : Douay, and E. V., of heaven. 5:21; Gr., . . . the 
dew of the heaven : Ital., del cielo^ of the heaven : Douay, and 
E. v., of heaven. 5:23; Gr., God of the heaven : Ital., the Lord 
del cielo, of the heaven : Douay, and E. V., the Lord of heaven. 
6:27; Gr., . . . signs and terata prodigies, appearances contrary 
to the ordinary laws of nature, portentous meteors, in the heaven : 
Lat., signs and wonders in caelo : Ital., in cielo [without the arti- 
cle] : Douay, and E. V., in heaven. 7:2; Heb., . . . the four ru- 
achi, breaths, of (the) heavens : Gr., the four anemoi, winds, of the 
heaven : Douay, Ital., and E. V., the same. 7:13; Gr., . . . the 
clouds of the heaven : Ital., del cielo, of the heaven : Douay, and 
E. v., the clouds of heaven. 7:27; Gr., . . . under all the heaven : 
Ital., under all the heavens : Douay, and E. V., under the whole 
heaven. 8:8; Heb., . . . the four ru-achut^ breaths, of he shmim^ 
these heavens : Gr., . . . the four anemous, winds, of the heaven : 
[pneuma, breath, is the word the Greek generally gives for the 
Heb. ru-ach] : Ital., towards the four winds del cielo, of the hea- 
ven: Douay, and E. Y., . . . winds of heaven. 8 : 10 ; Heb., And 
[the little horn] became great even to, or, to the degree of, (the) 
army, host, of these heavens, and caused to fall to earth of he, that, 
army, host, yea, of he, those, stars, and trampled them under foot : 
[The host of heaven, and stars, are here used, as elsewhere also, 
for great men of the earth, princes, &c.] : Gr., And it was render- 
ed powerful even to the troops, or, forces, of the heaven ; and fell 
upon the earth of [i. e., some of] those troops, or, forces, of the 
heaven, and it trampled, or, trod them under foot, together : Ital., 
And became great even to the army del cielo, of the heaven, &c. : 
Douay, And it was magnified even unto the strength of heaven, 
&G. E. v., And it waxed great, (even) to the host of heaven, &c. 
9:12; Gr., . , . under all the heaven : Ital., under all the heavens : 
Douay, under all the heaven : E. V., under the whole heaven. 
11:4; Heb., . . . the four ru-achut, breaths, of these shmim, hea- 
vens : Gr., winds of the heaven : Ital., del cielo, of the heaven : 
Douay, of the heaven: E. V., of heaven. 12 : 7; Gr., . . . and 
lifted up the right hand of him, , . . eis, to, or, into, the heaven : 
Ital., al cielo, to the heaven : Douay, to heaven : E. V., unto hea- 
ven. 

Hosea 2: 18; Gr., . . . the winged of the heaven: Ital., the 
birds del cielo, of the heaven : Douay, the fowls of the air : E. V., 
the fowls of heaven. 2 : 21 ; Heb., And it shall be, — occur — in 
that day I will answer, or, reply, saith Jehovah, I will answer to 
34 



530 



THEOLOGY OF THE BIBLE. 



these heavens : Gr., I will lend an ear to, or, listen and reply, to 
the heaven : Ital., I will answer, ... I will answer to the heaven : 
Douay, I will hear, saith the Lord, I will hear the heaven : E. Y., 
the same. 4: 3, and 7 : 12 ; Gr., the winged of the heaven : Ital., 
the birds of the heaven : Douay, the fowls of the air: E. V., the 
fowls of heaven, in 4 : 3 ; the fowls of the heaven, in 1 : 12. 

Joel 2 ; 10 ; Gr., . . . the heaven; the sun, the moon . . . and the 
stars : Ital., the heaven : Douay, and E. Y., the heavens. 2 : 30 ; 
Gr., teraia, prodigies, appearances contrary to the laws of nature, 
portentous meteors in heaven : Ital., prodigies in heaven : Douay, 
wonders in heaven: E. Y., wonders in the heavens. 3 : 16 ; Gr., 
. . . the heaven : Ital., the heaven : Douay, and E. Y., the heavens. 

I give here Amos 4: 13 ; Heb., For lo, he that formed moun- 
tains, and bra, created, ru-ach, breath, [for, wind] : Gr., pneuma, 
breath, [for, wind : bra is the word used in Gen. 1 : 1] : The Dou- 
ay has, he that formeth the mountains and createth thQiomd: E.Y., 
the same. Margin, or, spirit, citing John 3:8; where the Gr. has 
pneuma, twice; and the Lat., has spiritus, twice. [The air, 
atmosphere, wind, was as much a creation as was the earth. The 
Douay, and E. Y., formeth, . . . createth, is wrong : the Heb. is, 
formed: bra, created.] Amos 9:2; Gr., . . . climb up to, or, into, 
the heaven : Ital., into, or, upon, cielo [without the article], the 
heaven, air, sky : Douay, and E. Y., to heaven. 9:6; Heb., Who 
building in the heavens molut, (the) platforms, steps, ascents of him, 
w, yea, or, and, a.gdt, the vaulted work, arched work (used, says 
Ges., of the vault of heaven, citing this verse) of him upon earth (a) 
foundation : [i. e., upon the earth as a foundation ; the vault rest- 
ing upon the edges of the flat round disk of the earth. This was 
the idea of the ancients ; and it Avould seem from passages in the 
Bible that it was the idea of the Scripture writers : some of these 
passages have been already given. And the church held the same 
idea. I am glad to be able to quote here a passage from Professor 
Draper's work before mentioned, p. 442. " The globular form had 
been condemned by such fathers as Lactantius and Augustine. In 
the Patristic Geography the earth is a flat surface bordered by the 
waters of the sea, on the yielding support of which rests the crys- 
talline dome of the sky. These doctrines w^ere for the most part 
supported by passages from the Holy Scriptures, perversely wrest- 
ed from their proper meaning. Thus Cosmas Indicopleustes, 
whose Patristic Geography had been an authority for nearly 800 
years, unanswerably disposed of the sphericity of the earth by de- 



THEOLOGY OF THE BIBLE. 



531 



manding of its advocates how, in the day of judgment, men on the 
other side of a globe could see the Lord descending through the 
air !" The Professor elsewhere well shews the well known fact, 
that the church held the idea that the earth was a sphere to be 
heresy ; and the inquisition, imprisonment, and shocking persecu- 
tion, were used to put it down. And the ecclesiastics continued to 
to treat the idea as heretical until the earth was actually sailed 
round by Magellan's ships ; which voyage was accomplished Sept. 
7, 1522. And Patristic Astronomy was of the same character. The 
church held that the earth was the centre, fixed and motionless ; 
and that the sun moved round it ; and the ecclesiastics were no 
less fierce in denouncing and persecuting as heresy the doctrine 
that the earth moves round the sun. I think the reader of these 
pages has already come to the conclusion that Patristic so-called 
Theology is but on a par with Patristic Geography and Astrono- 
my. [Yet it is to these so-called Fathers of the Church, that Ec- 
clesiastics, to this day, refer us in suj^port of dogmas in the current 
so-called theology.] The Gr. of Amos 9 : 6 is : Ho^ who, building 
in, upon, the heaven (an) ascension of him, and the epangelian^ 
angeling, proclamation, solemn f)i'Oiiiise, of him upon the earth 
founding : [This seems to describe the rainbow :] Lat., Who build- 
eth in caelum his ascension, and his fasGimlum^ little bundle, or, 
nosegay, upon (the) earth hath founded : Douay, He that buildeth 
his ascension in heaven, and hath founded his bundle upon the 
earth: Ital., That buildeth in the heavens his halls and that hath 
founded his workshop sopra, upon, the earth : E. V., (It is) he that 
buildeth his stories (one margin has, spheres, another, ascensions,) 
in the heaven, and hath his troop (margin, or, bundle) in the 
earth. 

Nahum 3 : 16; Gr., . . . the stars of the heaven: ItaL, of the 
heaven : Douay, and E. V., the stars of heaven. 

Zeph. 1:3; Gr., . . . the winged of the heaven : Lat., of cae- 
lum: Douay, of the air: Ital., of the heaven: E. V., the same. 
1:5; Heb., And Ae, these, bowing down upon these roofs to tsha^ 
(the) army, host, of these heavens : Gr., And these adoring upon 
these roofs to the stratia^ army, of the heaven : Ital., . . . the army 
del cielo, of the heaven sopra, upon, the roofs : Doua*y, And them 
that worship the host of heaven upon the tops of houses : E. V., 
the same, with house-tops. 

Haggai 1 : 10 ; Gr., .... the heaven from dew : Lat., caelum: 
Douay, the heavens: Ital., the heaven: E. V., the same. 2:G: 



/ 



532 THEOLOGY OF THE BIBLE. 

Gr., . . . the heaven : Lat., caelum: Douay, the heaven : Ital., the 
heaven : E. V., the heavens. 

Zech. 2:6; Heb., for ^, as, or, like, (the) four rvrachut, breaths, 
of these heavens I have dispersed you, saith Jehovah : The Gr. 
here has, . . . therefore from the four winds of the heaven simaxo, 
I will bring together, you : [swiaxo is from sunago, compounded 
of sun, together, and ago to bring. We have before had, p. 479,480. 
hupago, compounded of hupo, under, and ago, to bring] : Lat., into 
(the) four winds of caelum : Douay, of heaven : Ital., and E. Y., 
of the heaven. 2:13; Heb., Silence, every flesh [for, breathing, 
living, flesh] from face of Jehovah, for he is aroused, or, awakened, 
from moun, (the) dwelling, of (the) holiness of him : [i. e., the hea- 
vens, see Ps., 68 : 4, 5] : Gr., for he is aroused, or, awakened, out 
of clouds holy of him : Ital., for he is awaked from the stanza, 
chamber, lodging, abode, of his holiness : Lat., and Douay, for he 
is risen up out of his holy habitation : E. Y., for he is raised up out 
of his holy habitation : Margin, the habitation of his holiness, citing 
Deut. 26 : 15 ; Isai. 57:15; 66 : 1. [It is so in Deut. 26 : 15 ; but 
not in either of these verses in Isai. ; refer to them.] 5:9; Heb,, 
. . . they lifted up the measure between this earth and between 
these heavens : Gr., . . between the earth and between the heaven : 
Ital., . . between heaven and earth: Douay, between the earth and 
the heaven : E.Y., between the earth and the heaven. 6:5; Heb., 
. . . these (the) four ru-achut, breaths, of (these) heavens : Gr., the 
four anemoi, winds, of the heaven : Lat., the four venti, winds, of 
(the) heaven : Douay, the four winds of the heaven : Ital., the four 
spiriti of the heaven : E. Y., the four spirits of the heavens. In 
Isai. 40 : T, the Heb. is, . . . for ru-ach, (the) breath, of Jehovah 
[i. e., the wind] hath blown upon it : omitted in my copy of the 
Greek: Lat., spiritus, (the) breath, of the Lord hath blown upon it : 
Douay, the sjDirit of the Lord hath blown upon it : Ital., the Spiri- 
to of the Lord bloweth against it : E. Y., the Spirit (margin, or, 
wind) of the Lord bloweth upon it. And in Jer. 49 : 36, before 
given, the Heb. ru-ach is rendered wind by the Lat., Douay, Ital, 
and E. Y. ; and so in other places before given under this word 
heaven. The reader had before seen what the Lat. sjnritiis ; Ital., 
spirito, Douay, Rheims, and E. Y., spirit, means. Zech. 8:12; 
Gr., the heaven : Ital., the heavens : Douay, the heavens shall give 
their dew: E. Y., the same. 12: 1 ; Gr., who hath stretched out 
heaven [without the article] : Ital., who hath stretched out the 
heavens : Douay, stretched forth the heavens : E. Y., the same. 



THEOLOGY OF THE BIBLE. 



533 



Malachi 3:10; Gr., . . . those cataracts, water-falls, of the hea- 
ven : Ital., del cielo, of the heaven : Douay, and E. Y., of heaven. 

I have given every passage in the Greek of the Old Testament 
where the Gr. word ouranos occurs ; sometimes in the plural, some- 
times in the singular, sometimes with the Gr. article, sometimes 
without it : the Hebrew word being always in the plural. If the 
reader will run through the verses given from the Pentateuch, 
— the Law; and which was the law to all subsequent Scripture 
writers both of the Old and l^ew Testaments ; he will find that the 
Gr., ouranos^ in the singular and with the Gr. article, — the^ is used 
77 times in the Pentateuch. That in all but three of these places, 
namely Exod. 20 : 4 ; Lev. 26 : 19; Deut. 5 : 8, the Ital. uses its 
definite article, — the : the reader can turn to them, to see if, even 
in the Ital., the Orthodox heaven is meant in either of them. In 
Gen. 1 : 1, the Douay gives, heaven : E.V., the heaven. Gen. 1 : 9, 
Douay, and E.Y., the heaven. Gen. 1 : 17, Douay, heaven : E. V., 
the heaven. Gen. 2:1, Ital., Douay, and E. Y., the heavens, for 
the Gr., the heaven. In 47 of these 77 places the Douay, and E.Y., 
give heaven, for the Gr., the heaven. And recollect, reader, that 
in all of these places, as in all other places, the Heb. is in the plu- 
ral. In Gen. 22 : 17, the Douay is, of heaven : E. Y., the heaven. 
Exod. 24 : 10 ; Douay, the heaven : E. Y., heaven. Lev. 26 : 19 ; 
Douay, the heaven : E.Y., heaven. Deut. 1 : 28, Lat., caelum^ (the) 
heaven : Ital., the cielo : Douay, the sky : E. Y., heaven. Deut., 
9:1, Lat., caelum, (the) heaven, &g. : Ital., the cielo: Douay, the 
sky : E. Y., heaven. Deut. 10 : 14, Douay, heaven and the heaven 
of heaven : E. Y., the heaven and the heaven of heavens. Deut. 
11 : 21, Douay, the heaven: E. Y., heaven. Deut. 28: 12, Douay, 
and E. Y, the heaven. Deut. 28 : 23, Douay, Be the heaven, that 
is over thee, of brass ; E. Y., thy heaven. Deut. 33 : 28, Ital., Dou- 
ay, and E. Y., the heavens, for the Gr., the heaven. 

In Gen. 1 : 26, 28, 30 ; 2 : 19, 20 ; 6 : 7 ; 9:2; in each of which 
the Gr. and the Ital. have the article, the heaven ; and the Lat. of 
(the) caelum ; the Douay, and E. Y., have, of the air. In Gen. 
7 : 23, Douay, of the air : E. Y, of the heaven. Exod. 9:8; Gr., 
and Ital., the heaven : Lat., (the) caelum : Douay, the air : E. Y, 
the hea\^en. Exod. 9: 10; Gr., and Ital., the heaven: Lat., (the) 
caelum: Douay, the air: E. Y., heaven. Exod. 10 : 21, 22; Gr., 
and Ital., the heaven : Doaay and E.Y., heaven. Deut. 28 : 26, Gr,, 
and Ital., of the heaven : Lat., of (the) caelum: Douay, and E. Y., 
of the air. In all the 77 places the Lat. has caelum, in difierent 



534: 



THEOLOGY OF THE BIBLE. 



cases ; and in Deut. 33 : 28, has caeli^ [nominative plural], (the) 
heavens ; Doiiay, Ital., and E. V., the heavens ; for the Greek, the 
heaven. The Doiiay chooses not to put the article before the Lat. 
caelura in the 47 places where the Douay and E. Y. give, heaven, 
for the Gr., the heaven. 

In Gen. 1:8; 2:4; 19: 24; Deut. 33 : 13 ; the Gr. has oura- 
nos, in the singular and without its article : in 1 : 8 ; Ital., cielo, 
[without the article] defined, the heaven, air, sky : in the other 
three verses the Ital. has its definite article, the cielo .* in 1 : 8, the 
Douay, and E. V., have, heaven. 2:4; Gr., first ouranos, without 
its article, and then, the heaven: Ital., the cielo \xv\i\i its definite 
article] in both places: Lat., (the) heavens,. . . (the) heaven: 
Douay, the heaven, . . . the heaven : E. V., the heavens, . . . the 
heavens. 19: 24; Gr., heaven: Ital., the heaven: Lat., (the) cae- 
lum : Douay, and E. V., heaven. Deut. 33 : 13 ; Gr., of heaven : 
Ital., of the heaven: Lat., of (the) heaven: Douay, and E. V., of 
heaven. 

Again, there is not an instance in the Gr. of the Pentateuch of 
the use of oiiranos in the plural : it is always in the singular in the 
Pentateuch, sometimes without the article, but most generally 
with it ; though the Heb. is always in the plural : yet we have in 
the E. v., the heavens, both Avhere the Gr. is in the singular with- 
out the article and where it is in the singular with the article. 
Gen. 1:8; Gr., ouranos [without the article.] Gen. 2:1; Gr., the 
heaven : Lat., (the) heavens : Ital., Douay, and E. V., the heavens. 
Gen. 2:4; Gr., ouranos^ with or without the article : E. V., the hea- 
vens in both places. Deut. 10 : 14 ; Gr., the heaven hai^ yea, or, and, 
heaven of the heaven : Ital., the heavens and the heavens of the 
heavens : E. Y., the heaven, and the heaven of heavens. Gen. 
19 : 24 ; Gr., rained . . out of ouranos [without the article] : Ital., 
from the heaven, with the Ital. definite article : Douay, out of hea- 
ven : E. Y., out of heaven. Deut. 33 : 13 ; Gr., of heaven, without 
the article: Ital., of the heaven : [the dew : of course the Gr. oura- 
nos without the article means, the heavens] : the Lat. here, is, of 
caelum^ (the) heaven : Douay, andE. Y., of heaven. Deut. 33 : 28 ; 
Gr., the heaven : Lat., (the) heavens : Douay, the heavens : Ital., 
the his heavens : E. Y., his heavens. The four places where oura- 
nos is used without the article are more fully given before. 

Thus it is conclusively established, that the heaven of the 
writer of the Pentateuch was the heavens over his head, and no 
other. 



THEOLOGY OF THE BIBLE. 



535 



And by running through the verses given from the end of the 
Pentateuch to the end of Psalms, the reader will find that the G-r., 
ouranos^ in the singular and with the Gr. article, is used 109 
times : and that the Gr. ouranos, in the singular and without the 
article, is used 34 times : and that the Gr. otiranos, in the plural 
with the Gr. article is used 22 times ; and in the j^lural with- 
out the article, 4 times. That in all these 109 places where the 
Gr. uses ouranos in the singular with the article, the Ital. gives, 
the heaven, with its definite article, except in the places following, 
namely : Judges 5 ; 4 ; where, for the Gr., the heaven, the Lat. 
gives, (the) heavens, and the Douay, Ital., and E. Y., the heavens. 
2 Sam. 18 : 9 ; Ital., . . . and he remained suspended between eielo^ 
[without the article, but to be rendered, the heaven, the sky ; these 
being definitions of cze^o,] the heaven, — sky, — and earth: Douay, 
and E. V,, between the heaven and the earth. 1 Kings 8 : 27 ; 
Ital., the heavens e, and, or, yea, the heavens of the heavens ; where 
the Gr. has, the ouranos^ in the singular, three times : Douay, hea- 
ven, and the heavens of heavens cannot contain thee : E. Y., the 
heaven and heaven of heavens. In 1 Kings 21 : 24, where the Heb. 
is, the feathered, or, flying, of these heavens : Gr., the winged of 
the heaven: Ital., [simply] the birds: Douay, and E. Y., of the 
air. 1 Chron. 16 : 31 ; Ital., the heavens: Lat. (the) heavens : Dou- 
ay, and E. Y., the heavens : Gr., [as in all the rest of the 109 
places], the heaven. 1 Chron. 29 : 11 ; Ital., in cielo^ [without the 
article] : Lat., in (the) caelum : Douay, in heaven : E. Y., in the 
heaven. 2 Chron. 2:6; Ital., the heavens, yea, or, and, the hea- 
vens of the heavens : Gr., the heaven, three times: Douay, heaven 
and the heavens of heavens cannot contain him : E. Y., the hea- 
ven, and heaven of heavens. 2 Chron. 6 : 18 ; Ital., the same as in 
2:6: Douay, heaven and the heavens of heavens : E. Y., heaven, 
and the heaven of heavens : Margin, " i. e., the outermost and 
loftiest circle of creation." — Ed. Nehem. 9 : 6 ; ItaL, . . . thou 
hast made the heavens, the heavens of the heavens : Douay, hea- 
ven, and the heaven of heavens : E. Y., heaven, the heaven of hea- 
vens. Job 9:8; Ital., the heavens. Job 11:8; Ital., the hea- 
vens.. Job 14: 12; Ital., cieli [without the article], the heavens, 
skies : Douay, and E. Y., the heavens. Job 20 : 27 ; Ital., i cieli, 
the heavens : Lat., (the) heavens : Douay, the heavens : E. Y, the 
heaven. Ps. 19:6; Ital., de' cieli, of the heavens : Douay, of hea- 
ven : E. Y., of heaven. Ps. 68 : 33 ; Ital., rideth on horseback upon 
the heavens of the heavens : Douay, the heaven of heavens : E. Y., 



536 



THEOLOGY OF THE BIBLE. 



upon the heavens of the heavens. 68 : 34 ; Heb., . . . yea, the 
splendour of him upon shhqim^ (the) clouds, or, as we have seen, 
the firmament of heaven : Gr., on the clouds : Ital., upon i cieli, 
the heavens : Lat., at, or, within, the clouds : Douay, in the clouds : 
E. v., in the clouds : Margin, " or, heavens taken from the Ital. 
73 : 25 ; Ital., cielo [without the article], the heaven ; for the Gr., 
the heaven : Lat., (the) caelum : Douay, and E. V., in heaven. 
Ps. 113 : 6 ; Ital. in cielo^ [without the article,] the heaven, sky: 
Lat., in (the) caelum : Douay, and E. V., in heaven. Ps. 115 : 3 ; 
Ital., upon the heavens : E. V., in the heavens. Ps. 115 : 15 ; Ital., 
. . . that hath made the cielo : E. V"., which made heaven. Ps. 
115 : 16; Ital., the cielo, the cielo: E. V., the heaven, (even) the 
heavens ; Ps. 119 : 89 ; Ital., upon the heavens ; Douay, and E. V., 
in heaven. Ps. 121:2; Ital., . . that hath made the cielo : Douay, 
and E. Y., made heaven. 123 : 1 ; Ital., upon the heavens; Douay, 
in heaven : E. V., in the heavens. Ps. 124 : 8 ; Ital., . . . that hath 
made the cielo : Douay, and E.V., that made heaven. Ps. 135 : 6 ; 
Ital., at, or, upon, cielo, the heav^en, sky : Lat., in (the) caelum : 
Douay, and E. V., in heaven. Ps. 136 : 26 ; Ital., ... of the hea- 
vens : Douay, and E. Y., of heaven. Ps. 139: 8; Ital., into or, 
upon, cielo ^ the heaven, sky : Lat., into (the) caelum : Douay, and 
E. v., into heaven. Ps. 147 : 8 ; Ital., who covereth the cielo with 
clouds : Douay, and E. Y., the heaven. Recollect, reader, that in 
every one of these 109 places the Gr. has the ouranos. 

The Gr. has ouranos, in the singular without the article, in 34 
places. The Ital. has, the cielo [with its definite article] in all these 
places except the following, namely : Josh. 2:11; Ital., upon cielo^ 
[without its article, defined] the heaven, the sky : Lat., at, or, within, 
(the) caelum : Douay, and E. Y., in heaven. 2 Chron. 20:6; Ital., 
upon the heavens: Douay, and E. Y, in heaven. Job 15 : 15; 
Ital., the heavens : Lat., (the) heavens : Douay, and E. Y., the hea- 
vens. Job 26 : 11; Ital., the pillars of the heavens : Lat., of (the) 
caelum : Douay, and E. Y., of heaven. Job 26 : 13 ; Ital., the hea- 
vens : Lat., (the) heavens : Douay, and E. Y., the heavens. Job 
28: 24 ; Ital., the heavens: sub caelo, under (the) heaven: 

Douay, and E. Y., under heaven. Job 38 : 33 ; Ital., of the hea- 
vens: Douay, and E. Y., of heaven. Ps. 11:4; Ital, . . the trono, 
seat, of the Lord (is) upon the heavens : Lat., at, or, within, (the) 
caelum sedes, the seat, of him : Douay, the Lord's throne (is) in 
heaven : E. Y., the same. Ps. 18 : 9 ; Ital., the heavens : Lat., (the) 
heavens : Douay, and E. Y., the heavens. 



THEOLOGY OF THE BIBLE. 



53Y 



Recollect, reader, that in all these 34 places the Gr. uses oura- 
nos, singular, without the article. So that the Gr. ouranos, whether 
in the singular with the article, or in the singular without the ar- 
ticle; and in the plural whether with or without the article, always 
means, the heavens over our heads. 

In these verses from the end of the Pentateuch to the end of 
Psalms, the Gr. ouranos in the plural with the Gr. article is used 
21 times. 2 Chron. 28 : 9 ; Gr., to the heavens : Ital., to the cielo^ 
[singular] : Lat., to (the) caelum^ [singular] : Douay, and E. Y., 
up unto heaven. Ps. 8:1; Ital., upon the heavens: Lat., upon 
(the) heavens : Douay, above the heavens : E. V., the same. Ps. 
8:3; Ital., the thy heavens : Douay, and E. Y., thy heavens. Ps. 
19: 1; Ital., the heavens: Douay, the heavens shew forth the 
glory of God : [The Heb. is, the splendour of Jehovah : so that this 
verse is equivalent to, the splendour of J ehovah is upon the hea- 
vens, where the Douay and E. Y. have, above the heavens.] Ps. 
33 : 6 ; Lat., (the) heavens : Douay, Ital., and E. Y., the heavens. 
Ps. 57 : 5 ; Heb., . . . ol^ upon, these heavens: Gr., upon tous^ these, 
or, the, heavens : Lat., upon (the) heavens : Ital., upon the heavens : 
Douay, and E. Y., above the heavens. Ps. 57 : 10 ; Lat., to (the) 
heavens : Ital., to the cielo^ [in the singular] : Douay, to the hea- 
vens, . . . unto the clouds: E. Y., the same. Ps. 57: 11; Heb. 
upon (the) heavens : Gr., upon the heavens : Lat., upon (the) hea- 
vens : Ital., upon the heavens: Douay, and E. Y., above the hea- 
vens. Ps. 68:8; Lat., (the) heavens, Douay, Ital., and E. Y., the 
heavens. The other verses in which the Gr. ouranos in the plural 
with the article is used are, Ps. 69 : 34 ; 89 : 2, 5 ; 96 : 5, 11 ; 102 : 
25 ; 107 : 26 ; 108 : 4 ; 113 : 4 ; 136 : 5 ; 148 : 1, 4. They are given 
before, in their order : turn to them. In Ps. 89:6, where the Heb. 
has shhq^ (the) sky, used by metonymy for, the firmament of hea- 
ven, says Ges., the Gr., Lat., and Douay have, clouds ; the Ital., in 
the cielo^ heaven, sky : E. Y., in the heaven ; the verse is given in 
its place. 

And from the end of the Pentateuch to the end of Psalms, the 
Gr. ouranos in the plural and without the article is used four times, 
namely, 1 Sam. 2 : 10 ; 1 Chron. 16 : 26 ; Ps. 2:4; 144 5 : In 1 
Sam. 2:10, the Lat. gives, heavens : Douay, the heavens : Ital., the 
Gielo [the singular] : E. Y., heaven. Turn to the four places, given 
before in their order. 

And within the same limits there are six places where the Heb. 
has he shmim^ of these heavens, in all but Ps. 8 : 8, where it has 



538 



THEOLOGY OF THE BIBLE. 



only shmim^ of (the) heavens ; and in all of which the Gr. has, of 
the heaven ; and in all of which the Lat, has, of (the) heaven ; and 
in all of which the Ital. has, of the cielo : the Douay has, in all of 
them, of the air : the E. V. has, of the air, in four of them, namely, 
1 Sam. 17 : 44, 46 i 1 Kings 16 : 4 ; Ps. 8 : 8 ; and, of the heaven, 
in the other two, namely. Ps. 79: 2; 104: 12. Turn to the 
verses, given in their order. 

By running through the verses before given from the end of 
Psalms to the end of Malachi, the reader will find, that the Gr. 
ouranos in the singular and with the Gr. article is used 104 times. 
That of these 104 times the Ital. uses the plural with its definite 
article 23 times, namely. Pro v. 8:27; Isai. 13 : 10 ; 42 : 5 ; 44 : 24 ; 
45: 12, 18 ; 48: 13; 50 : 3 ; 51 : 13, 16 ; 55 : 9; 64: 1 ; Jer. 4: 23,25, 
28 ; 10:12; 14 : 22 ; 31 : 37 ; 51 : 15, 48 ; Dan. 7 : 27 ; 9 : 12 ; Zech. 
8: 12; and uses cieli, [plural, without its definite article, but to 
be rendered the heavens^ as cielo is defined, the heaven, the sky,] 
twice, namely, Isai. 45:8; Jer. 2:12; and new, inexperienced, 
unaccustomed, heavens, once, namely, Isai. 65 : 17 ; in all 27 times : 
and uses the shigular, cielo, with its definite article, 72 times: and 
uses the singular, cielo, without its definite article five times, 
namely, Jer. 51 : 53, upon, or, into, cz'e/o/Ezek. 8: 3, between 
cielo and earth; Dan. 6 : 27, upon, or, in, cielo ; Amos 9 : 2, upon, 
or, into, cielo ; TiQch. 6 : 9, between c^'e/o and earth; and in Isai. 
47: 13, it gives, simply, the astrologers, where the Heb., Gr., and 
Lat., are, astrologers of the heavens. Recollect, reader, that in all 
these 104 places the Gr. ouranos is in the sing, with the Gr. article. 

In 30 of these 104 places where the Gr. uses ouranos in the 
singular with the Gr. article, the Douay gives, ' the heavens.' In 
7 of them it gives ' the heaven.' In one of them it gives ' the 
skies.' In 18 of them it gives the air.' And in one of them, Isai. 
47 : 13, where the Heb. has astrologers of (the) heavens; the Gr., 
. . . of the heaven; the Lat., ... of (the) heaven ; the Douay, Ital., 
and E. V., have only ' the astrologers ;' making in all 67 of these 
104 places. In all the rest of them the Douay has only the word 
heaven. 

The reader can now compare these 104 verses in the E. Y., 
with the same verses in the Douay. 

Within the same limits, i. e., from the end of Psalms to the end 
of Malachi, the Gr. uses ouranos in the singular and without its 
article 17 times, besides Prov. 30 : 4, which is omitted in my copy 
of the Greek. These verses are Prov. 8 : 28 ; 25 : 3 ; (30 : 4, 



THEOLOGY OF THE BIBLE. 



539 



omitted.) Isai. 1:2; Jerm. 10:13; 51 : 9, 16 ; Lam. 2 : 1 ; 3 : 41, 
50 ; 4:19; Ezek. 32 : 7 ; Dan. 2 : 28, 38 ; 4 : 13, (Gr. v. 10 ;) Joel 
2: 30;Zech. 12: 1. 

The Ital. uses cielo without the article in but four of these ver- 
ses, namely, Prov. 30 : 4, which is omitted in my copy, and there- 
fore I can't tell whether the Greek has the article there or not ; but 
it probably has not ; Lam. 2:1; Dan. 2:28; Joel 2:3. It has 
cteli, the plural without the article in Isai. 1:2; and has, upon the 
heavens, in Lam. 3 : 41 : in all the rest it uses its definite article. 

The Douay has, heaven, without the article, in but five of these 
11 verses, namely, Jer. 50 : 16 ; Lam. 2:1; Dan. 2 : 28 ; 4 : 13, 
(Douay, v. 10 ;) Joel 2 : 30. It has, the air, in Lam, 4:19; Dan. 
2:38. It has, heavens, in Isai. 1:2; and the heavens, in Jer. 
51:9; Lam. 3:41; 3:50; Ezek. 32 : 7 ; Zech. 12 : 1. 

Of these 17 places, the E. V., has, Jerem. 10 : 13, the heavens ; 
51 : 9, heaven; 51 : 16, the heavens; Lam. 3 : 50, heaven; Lam. 4: 19, 
the heaven; Ezek. 32 : 7, the heaven ; Dan. 2 : 38, the heaven; Joel 
2 : 30, the heaven. In the other verses the E. V. is like the Douay. 

From the end of Psalms to the end of Malachi, the Gr. uses the 
j^lural of ouranos with the article but once, Isai. 34 : 4 ; using the 
singular of ouranos with the article in the same verse : The Ital. is 
the same ; E. Y., the same ; Douay, the heavens, in both places. 
And the Gr. uses the plural of ouranos without the article in two 
places; Isai. 44 : 23 ; 49 13; Ital., O heavens, in both: Douay, O 
ye heavens, in both : E, V., O ye heavens, in the first, and O hea- 
vens, in the last. 

We thus find, that in the Greek of the Old Testament the Gr., 
ouranos in the singular and without the Gr. article is used 54 
times ; and that it always means, the heavens ; just what it means 
when ouranos is used in the singular with the Gr. article ; and just 
what ouranos in the plural, whether with or without the Gr. article, 
means. Of the 54 places where the Gr. ouranos is used in the sin- 
gular without the Gr. article in the Gr. of the Old Testament I re- 
refer the reader to 21, given in their order, for the purpose of shew- 
ing, that both by all the three Romish versions and by the E. V., 
ouranos^ in the singular and without the article, means just what it 
means when used in the singular with the article, and just what it 
means when used in the plural, whether with or without the article, 
namely, the heavens. These 21 verses where ouranos is used in 
the singular without the article are : Gen. 2:4; Job 12 : 7 ; 15 : 15 ; 
20 : 6 ; 26 : 13; Ps. 18 : 9, 13 ; 73 : 9 ; 78 : 26 ; Prov. 25 : 3 ; Isai. 



540 



THEOLOGY OF THE BIBLE. 



1:2; Jer. 10:13; 51 : 9, 16 ; Lam. 3 : 41, 50 ; 4 : 19 ; Ezek. 32 : 7 ; 
Dan. 2:38; Joel 2 : 30 ; Zech. 12 : 1. 

And now, reader, we can ask Orthodoxy, What has become of 
its heaven ? What, of the place it assigns to the omnipresent Jeho- 
vah ? Of whom the Scriptures use such language as we have seen 
in Deut. 33 : 26 ; 1 Kings 8 : 27 ; 22 : 19 ; Ps. 2 : 4 ; 11:4; 57 : 5., 
11 ; 68 : 33 ; '93 : 2 ; 104 : 3 ; 123:1; Isai. 66 : 1 ; Jerem. 23 : 24 ; 
and in many other places : and who, in Isai. 57 : 15, is said to in- 
habit eternity. 

I give Job 26 : 9, for the purpose of shewing, what all Scripture 
shews, that it is the heavens (not the Orthodox heaven) that are 
called the seat of Jehovah : The Heb. is, Covering face of hsa^ seat 
lofty and covered, spreading out o/, upon, or, over, it cloud of him : 
Gr., Who Jcraton^ keeping, or, retaining face thronou^ of seat, chair 
of state, expanding epi^ upon, or, over, it cloud of him: Lat., Who 
keepeth apart face, or, aspect, soUi, of seat of state, -of him, (e#, 
yea) expandeth upon, or, over, it his cloud : Ital., He covereth, or, 
flooreth, the superficies of the (his) trono^ seat, he scattereth the 
his cloud upon, or, over, it : Douay, He withholdeth the face of his 
throne, (and) spreadeth his cloud over it : E. V., He holdeth back 
the face of his throne, (and) spreadeth his cloud over it. We thus 
see, that our word throne is the Gr. word thronos untranslated : it 
is defined, a seat, chair, armed chair, chair of state. And for the 
same purpose I give Job 36 : 29 ; Heb., If indeed, or, even if, shall 
[for, can] be regarded as a thing understood the expanding, or, 
spreading out, oh of (a) cloud, [to give rain, see v. 27, 28] tshauf, 
(the) tumult, or, crashing (Ges. gives, crashing, citing this verse) 
slct^ of (the) booth, of him : [this same word she (it is sJct in Job 
36 : 29, because it is there used before and the e is therefore 
changed to t) is used in the Heb. of Job 38 : 40 ; where the Lat. 
has, lurking places, and the E. V. has, covert. There is no inter- 
rogation mark at the end of 36 : 29 either in the Gr., the Lat., or 
the Douay ; and the Hebrew language has no interrogation mark.] 
The Ital., of 36 : 29 is, Besides to this, or, Beyond this, can (any- 
body) understand the stretchings, or, spreaclings-out of the clouds, 
(e) the resoundings of his tabernacle? E. V., Also can (any) under- 
stand the spreadings of the clouds, (or) the noise of his tabernacle? 

And what other or better than such figurative language as is 
used throughout the Bible could be used of God ; whose mode of 
existence is utterly incomprehensible ; nay, whose very existence, 
without beginning, is too deep a mystery for a man to trust him- 



THEOLOGY OF THE BIBLE. 



543 



self even to employ his thoughts upon with any idea of satisfying 
himself with some solution of it within the reach of his faculties. 
Man's puny so-called reasoning argues in this wise : Nothing can 
exist without a cause ; and from this premise concludes the exist- 
ence of God as the first cause : that is, concludes the existence of 
God Avithout a cause from the premise that nothing can exist with- 
out a cause. .Napoleon, from the deck of the ship in which he was 
crossing the Mediterranean, silenced a party of his officers who 
were indulging in atheistic remarks, by three syllables : Pointing 
his lifted hand to the stars in the firmament, he asked : Who set 
those ? But after all, this is only the same syllogism, put in its 
shortest form. 

If our reader has made himself acquainted with the various the- 
ories of man from the earliest times and through the succeeding 
ages as to the mode of God's existence ; as to what God is, or 
what is God, he has j^robably become content with the language 
of the Scriptures : that God dwelleth in the heavens: fills the hea- 
vens and the earth [i. e., all space] : sitteth on the heavens, &c., 
&c. ; and content to take the passages which ascribe to God eyes, 
and ears, and hands, and feet, &c., as figures of speech, not intend- 
ed to shew that he is material, (for if so he must dwell in some 
place, and be visible) ; nor intended to oppose the other represen- 
tations of Scripture, that he is immaterial, everywhere present, 
and invisible ; and consequently that place cannot be ascribed to 
him. 



In the New Testament the Greek word used is the same word 
ouranos used in the Greek version of the Old Testament ; and of 
course it has the same meaning in the New Testament that it has 
in the Old. 

Mat. 3:2; Gr., . . . that basileia^ sovereign rule, ton ouranon^ 
of the heavens [i. e., -proceeding from the heavens, for, from Godj : 
Ital., of the heavens : Rheims, and E. Y., the kingdom of heaven. 
3:16; Gr., . . . oi oiiranoi^ the heavens : Ital., Rheims, and E. Y., 
the heavens. 3 : 17 ; Gr., . . . out of the heavens : [where I have 
given the heavens, or the heaven, the Gr. has the article] : ItaL, 
from the cielo^ [singular] : Rheims, and E. Y., from heaven. 4:17; 



542 THEOLOGY OF THE BIBLE. 

Gr., the sovereign rule of the heavens : Ital., of the heavens : 
Rheims, and E.V., the kingdom of heaven. In 5 : 3, and 10, the Gr., 
Ital., Rheims, and E. V., are the same as in 4 : IV. 5:12; Gr., for 
the vrages, or, reward, of you much m, at, at the disposal of, the 
heavens [i. e., with God, equivalent to, the sovereign rule of the 
heavens, in v. 3] : Ital, at the heavens : Rheims, and E. V., in hea- 
ven. 5:16; Gr., . . upon, the heavens : Ital., upon* the heavens : 
Rheims, and E. V., in heaven. 5:18; Gr., . . . the heaven : Ital., 
the heaven : Rheims, and E.V., heaven. 5:19; Gr., the sovereign 
rule of the heavens, twice : Ital., of the heavens, twice : Rheims, 
the kingdom of heaven, twice : E. V., the same. 5 : 20 ; Gr., . . . 
eis^ to, or, into, that sovereign rule of the heavens [i. e., proceeding 
from the heavens] : Ital., of the heavens : Rheims, you shall not 
enter into the kingdom of heaven : E. V., into the kingdom of hea- 
ven. 5 : 34, Gr., . . . neither on the heaven : Ital., neither by the 
heaven : Rheims, and E. Y., neither by heaven. 5 : 45 ; Gr., In 
order that ye be sons of that Father of you which en^ at, on, or, in, 
heavens [without the article] : Ital., at, upon, or, in, the heavens : 
Rheims, and E. Y., in heaven. 5 : 48 ; Gr., ... as that Father of 
you which e7i, upon, the heavens : Ital., upon, the heavens : Rheims, 
as also your heavenly Father: E. Y., as your Father which is in 
heaven. 6:1; Gr., else (a) reward, or, wages, ye have not from 
that Father of you which m, upon, the heavens: Ital., upon the 
heavens : Rheims, and E. Y., in heaven. 6:9; Gr., . . . Father 
of us 7iO, who, or, which, en the heavens : Ital., upon, the heavens : 
Rheims, and E. Y., in heaven. 6: 10; Gr., as upon, or, in, 
ourano^ heaven [without the article], hai^ also, on this earth : Ital., 
upon earth as upon, or, in, cielo: Rheims, on earth as (it is) in 
heaven : E. Y., in earth as (it is) in heaven. 6 : 14; Gr., . . . hai^ 
also, to you that Father of you Ao, w^iich, ouranios^ celestial [i. e., 
upon the heavens] : Ital., your Father celeste^ celestial : Rheims, 
and E. Y, your heavenly Father. 6 : 20 ; Gr., But, lay up in re- 
serve to you treasures en ouran 6 [meaning the same as in 5 : 12]: 
Ital., at cielo [singular, 5 : 12, the heavens] : Rheims, and E. Y, in 
heaven. 6: 26 ; Gr., the winged of the heaven, . . . that Father of 
you which celestial : Lat., of (the) caelum: Ital., of the heaven, . . 
the Father of you celestial: Rheims, and E. Y, of the air; your 
heavenly Father. 6 : 32 ; Gr., . . . that Father of you which celes- 
tial. 6 : 33 ; Gr., Seek, but, first, that sovereign rule of [i. e., pro- 
ceeding from] God : [meaning the same as, of [proceeding Ironi] 
the heavens, in Mat. 3 : 2, and other places,] 7:11; Gr., . . . that 



THEOLOGY OF THE BIBLE. 



543 



Father of you which en, upon, the heavens : Ital., upon the hea- 
vens : Rheims, and E. V., in heaven. 7 : 21 ; eis, to, or, into, that 
sovereign rule of fi. e., from] the heavens ; ... of that Father of 
me which en heavens [without the article] : Ital., of the heavens ; 
. . . upon the heavens: Rheims, of heaven ; ... in heaven : E. Y., 
the same. 8:11; Gr., at that sovereign rule of the heavens, [see 
Mat. 3:2]: Ital., of the heavens: Rheims, and E. V., in the king- 
dom of heaven. 8 : 20 ; Gr., . . . the winged of the heaven : Lat., 
of (the) heaven : Ital., of the heaven : Rheims, the birds of the 
air : E. V., the same. 9 : 35 ; Gr., . . . preaching the euangelion^ 
well angeling, good news, of that basileia, sovereign rule [mean- 
ing the same as, that sovereign rule of the heavens, i. e., proceed- 
ing from the heavens, — from God, as in Mat. 3:2.] 10 : ; Gr., . . 
hoti, that, hath drawn near [to men on earth] that basileia of [from] 
the heavens : Ital., of the heavens : Rheims, and E. V., the king- 
dom of heaven is at hand. 10 : 32 ; Gr., . . . before that Father of 
me which en, upon, heavens [without the article] : Ital., upon the 
heavens : Rheims, and E.V., in heaven. 10 : 33 ; Gr,, Ital., Rheims 
and E. Y., same as in v. 32. 11:11; Gr., en, at, or, in, that basi- 
leia of [i. e., proceeding from] the heavens : Ital., of the heavens : 
Rheims, and E. Y., . . . in the kingdom of heaven. 11 : 12 ; Gr., . . 
that basileia of [from] the heavens : Ital., of, or, from, the heavens : 
Rheims, and E. Y., the kingdom of heaven. 11 : 23 ; Gr., And 
thou Capernaum, he, which, even to the heaven having been exalt- 
ed [i. e., even to the highest state of prosperity, &c. :] Ital., even 
to the heaven : Rheims, up to heaven : E. Y., unto heaven. 11 : 25 ; 
Gr., , . . Jcurie of the heaven and of the earth : Ital., Signore of the 
heaven and of the earth : Rheims, Lord of heaven and earth : E.Y., 
the same. 12 : 50 ; Gr., ... of that Father of me which en, upon, 
heavens [without the article] : Ital., upon the heavens : Rheims, 
and E. Y., in heaven. 13 : 11 ; Gr., . . . those secrets of that basi- 
leia of, from, the heavens : Ital., of the heavens : Rheims and E.Y., 
the mysteries of the kingdom of heaven : Margin, " The word ' mys- 
tery' in the E'ew Testament is not by any means restricted in its 
application to what is incomprehensible or essentially difficult of 
apprehension to the human mind. Perhaps, indeed, it has scarcely 
ever in the sacred writings this specific sense, or any other than, 
what is, or, has been unrevealed, or, unknown. — Ed. 13 : 24 ; Gr., 
. . . that basileia of the heavens : Ital., of the heavens : Rheims, 
and E. Y., the kingdom of heaven. 13 : 31 ; Gr., Ital., Rheims, 
and E. Y., same as in v. 24. 13 : 32 ; Gr., the winged of the hea- 



544 



THEOLOGY OF THE BIBLE. 



ven : Lat., of (the) heaven : Ital., of the heaven : Rheims, and 
E. v., of the air. 13 : 33 ; Gr., . . . that hasileia of the heavens : 
Ital., of the heavens : Rheims, and E. V., the kingdom of heaven. 
13 : 43 ; Gr., in that hasileia of the Father of them, [i. e., proceed- 
ing from the Father ; meaning the same as, the hasileia of, i. e., 
proceeding from, the heavens] : Rheims, and E. Y., in the kingdom 
of their Father. Vers. 44, 45, 47 ; Gr., Ital., Rheims, and E. V., 
same as v. 33. Mat. 13 : 52 ; Gr., . . . Therefore every scribe, 
schoolmaster, haying been instructed in, or, as regards, that hasi- 
leia, sovereign rule of [proceeding from] the heavens : Ital., of the 
heavens : Rheims, instructed in the kingdom of heaven : E. Y., 
instructed into the kingdom of heaven : [not at all the sense ; as 
the rest of the verse shews : the E. Y. was not willing to follow 
even the Rheims here.] 14: 19 ; Gr., . . . looking up eis, to, or, 
into, the heaven : Ital., to the heaven : Rheims, and E. Y., to hea- 
ven. 15 : 13; Gr,, . . . that Father of me which celestial : Ital., 
celeste : Rheims, and E. Y., my heavenly Father. 16 : 1 ; Gr. . . . 
a sign out of, or, from, the heaven : Ital., from the heaven : Rheims 
and E. Y., from heaven. ] 6 : 2 ; Gr., . . . for picrrazei, is of a fiery 
red, the heaven : [the Gr. ji9z^r is fire ; and our v^ord purify is from 
the Gr. pur, fire ; so that purify means firefy ; fire being a purifier 
as well as a destroyer] : Lat., . . . for red is caelum, (the) heaven: 
Ital., for the heaven is red : Rheims, for the sky is red : E. Y., the 
same. 16:3, Gr., . . . for is of a fiery rod being sad the heaven ; 
the face of the heaven ye know diaJcrinein, to discriminate : Lat., 
sad (the) heaven, . . . face of (the) heaven : Ital., the heaven, . . of 
the heaven : Rheims, for the sky is red and lowering, ... to dis- 
cern the face of the sky: E. Y., the same. 16 : 17; Gr., . . . that 
Father of me which en the heavens : Lat., at, or, within, the heavens : 
Ital., at, or, upon, the heaven : Rheims, and E.Y., in heaven. 16 : 19 ; 
Gr., . . . the keys of that hasileia, sovereign rule, royalty, govern- 
ment, of [i. e., proceeding from] the heavens [i, e., from God;] and 
whatever thou shalt bind upon the earth shall be bound at, or, 
upon, the heavens : and whatever thou loose, or, annul, . . . shall 
be loosed, or, annulled at, or, upon, the heavens : Lat., of (the) hea- 
vens, . . . at, or, Tvdthin, (the) heavens, twice : Ital., of the heavens, 
... at, or, upon, the heavens, twice : Rheims, of heaven, ... in 
heaven, ... in heaven : E. Y., the same. 18:1; Gr., ... in that 
hasileia of the heavens: Lat., of (the) heavens: Ital., of the hea- 
vens : Rheims, in the kingdom of heaven : E.Y., the same. 18 : 3, 
and 4 ; Gr., Lat., Ital., Rheims, and E. Y., same as in v. 1. 18:10; 



THEOLOGY OF THE BIBLE. 



545 



Gr., Observe, or, look to, do not disregard, or, treat with contempt, 
one of these mikron^ small, unimportant, [which believe in me, v. 
6,] for I say to you, or, I tell you, hoti^ that, the angelo% messen- 
gers, announcers, of them en^ at, heavens [without the article] per- 
petually look towards the face of that Father of me which at, or, 
upon, heavens [without the article] : the Lat. has, at (the) heavens, 
twice : Ital., at the heavens, twice : Rheims, for I say to you, that 
their angels in heaven always see the face of my Father who is in 
heaven : E. Y., That in heaven their angels do always behold the 
face of my Father which is in heaven : [Observe the different posi- 
sition of the first word heaven in the sentence from that of heavens 
in the Greek, and even from that of heaven in the Rheims.] There 
is a marginal note to the word angels in the E. V., thus : " This 
verse does not decidedly affirm that each particular saint has a 
particular angel as his own." — Ed. [What would these Orthodox 
Editors have us understand by the verse as given in the E. V. ? see 
Luke 15 : 7, given in its place.] 18 : 14; Gr., So not is (a) desire 
emprosthen, before, in presence of, that Father of you which upon 
heavens, that apoletai, be lost, one of these mikron^ small, unim- 
portant : [the same Gr. verb is used in v. 11 where the Rheims, 
and E. V., give, was lost] : The Lat. in 18 : 14, gives, at (the) hea- 
vens : Ital., upon the heavens : Rheims, Even so it is not the will 
of your Father who is in heaven that one of these little ones should 
perish : E. V., the same, with vjhich instead of loho. 18 : 18 ; Gr., 
. . . upon the heaven, ... upon the heaven : Ital., upon the heaven, 
. . . upon the heaven : Rheims, and E. V., in heaven, . . in heaven. 
18 : 19 ; Gr., . . . upon heavens : Lat., at, or, within, (the) heavens : 
Ital., upon the heavens: Rheims, and E. V., in heaven. 18 : 23 ; 
Gr., . . . that hasileia of the heavens: Lat., of (the) heavens : Ital., 
of the heavens : Rheims, and E. V., the kingdom of heaven. 19 : 12, 
and 14 ; Gr., Lat., Ital., and E.Y., same as in 18 : 23. Mat. 19 : 21 ; 
Gr., . . . and thou shalt hold, have in thy power, (a) treasury, or, 
treasure, en^ at, at the disposal of, as to, with respect to, heaven : 
Ital., at the heaven : Rheims, and E. V., in heaven. 19 : 23 ; Gr., 
to, or, into, that hasileia of [proceeding from] the heavens : Lat., 
of (the) heavens : Ital., of the heavens : Rheims, and E. V., the 
kingdom of heaven. 19 : 24 ; Gr., ... to, or, into, tbat hasileia of 
[proceeding from] God : [meaning the same as, of (proceeding 
from) the heavens.] 20 : 1 ; Gr., that hasileia of the heavens : Lat., 
of (the) heavens : Ital., of the heavens : Rheims, and E. Y., the 
kingdom of heaven. 21 : 25 ; Gr., . . . out of heaven, or of men? 
35 / 



546 



THEOLOGY OF THE BIBLE. 



Lat., out of (the) heaven : Ital., from the heaven : Rheims, and 
E. v., from heaven, &c. ? 21:31; Gr., ... to, or, into, that hasi- 
leia of [proceeding from] God. 21 : 43 ; Gr., . . . that hasileia of 
[i. e., proceeding from] God. 22:2; Gr., . . . that hasileia of the 
heavens : Lat., of (the) heavens : Ital., of the heavens : Rheims, and 
E. v., The kingdom of heaven. 22 : 30 ; Gr., For e?^, at, that an- 
astasis, standing up again, neither take they to wife, nor give in 
marriage, but are [i. e., will be ; present for future] as angeloi, 
messengers, announcers, of God en, as to, with respect to, ourano, 
heaven [i. e., as to the hasileia proceeding from the heavens, — from 
God ; see Mark 12 : 25, given after] : Ital., are at, or, for, the hea- 
ven as, &c. : Rheims, but shall be as the angels of God in heaven : 
E. v., the same, with are for shall he. 23:9; Gr., ... for one is 
the Father of you, ho, who, or, he who, or, which, e7i, upon, the 
heavens : Lat., at, or, within, (the) heavens : Ital., upon the hea- 
veans : Rheims, and E. Y., in heaven. 23 : 14; Gr., . . . Ao^^, that, 
or, because, ye close, lock, that hasileia of [proceeding from] the 
heavens emprosthen, before, or, in the way of, the men [of men] : 
Lat., V. 13, of (the) heavens : Ital., v. 13, of the heavens : Rheims, 
and E. V., v. 13, of heaven : [The Lat., Ital., Rheims, and E. Y., put 
what is V. 14 in the Gr. as v. 13.] 23 : 22 ; Gr., And ho, who [for, 
he or she who] having sworn en, on, the heaven : Ital., by the hea- 
ven : Rheims, and E. Y., by heaven. 24 : 14 ; Gr., And shall be 
heralded, proclaimed, promulgated, announced openly, this euan- 
gelion, good angeling, — messengering, joyful tidings, of that hasi- 
leia, sovereign rule, royalty, government, en, on, as to, as far as, all 
the habitable globe : [' that hasileia^ used alone here, means, that 
hasileia proceeding from the heavens, — from God, in verses before 
given.] 24 : 29 ; Gr., . . . and the stars shall fall from the heaven, 
and the troops of the heavens shall be tossed, or, agitated : Lat., 
from (the) heaven, ... of (the) heavens : Ital., from the heaven, . . 
of the heavens : Rheims, the stars shall fall from heaven, and the 
powers of heaven shall be moved : E. Y., the stars shall fall from 
heaven, and the powers of the heavens shall be shaken: Margin, 
" Christ here represents, according to prophetic style, great public 
changes." — Ed. [It is strange that Orthodoxy will not recollect, 
in reference to other passages of Scripture, what the prophetic 
style is.] 24 : 30 ; And then phanesetai, shall be shown, produced, 
the proof of the son of the man en, on, the heaven, . . . and they 
shall see the son of the man come, being come, epi, upon, the clouds 
of the heaven : [like as he was caused to disappear in the clouds of 



THEOLOGY OF THE BIBLE. 



547 



the heaven. And how would his second coming caased in any 
other way prove that it was the Christ ?] Ital, npon the heaven, 
. . . the clouds of the heaven : Rheims, in heaven, ... in the clouds 
of heaven : E. V., the same. 24 : 31 ; Gr., . . . from the four winds, 
from extremities of heavens [without the article] even to extremi- 
ties of them: Lat., of (the) heavens : Ital., from one of the ends of 
the heaven even to the other : Rheims, from the farthest parts of 
the heavens to the utmost bounds of them : E. V., from one end of 
heaven to the other. 24:35 ; Gr., The heaven and the earth shall 
pass away : but the words of me shall not pass away : [i. e,, sooner 
shall the heaven and the earth pass away, than the words of me] : 
Lat., (The) caelum: Ital., The heaven: Rheims, and E. V., Heaven 
and earth. 25 : 1 ; Gr., . . . that hasileia of the heavens: Lat., of 
(the) heavens : Ital., of the heavens : Rheims, and E. V., the king- 
dom of heaven. 26 : 29 ; Gr., . . . when auto\ it, I drink with you 
new en^ at, or, in, that hasileia of [i. e., proceeding from] the Fa- 
ther of me. [The hasileia^ government, sovereign rule, of the 
Hebrews was long a theocracy, — sovereign rule proceeding from 
the heavens, — from God : these two modes of expression are used 
as equivalents, as we have seen]. 26 : 64 ; Gr, . . . ctp' arti, hence- 
forward, (so defined under aHi : arti is defined, soon, shortly,) ye 
shall see the son of the man seated on the right hand of the po- 
tency, and being come upon the clouds of the heaven : Lat., of (the) 
heaven : Ital., sopra, upon, the clouds of the heaven : Rheims, and 
E. v., in the clouds of heaven. 28:2; Gr., . . . for angelos, (a) 
messenger of [from] kurios being come down out of heaven, ap- 
proaching, or, coming to, rolled away the stone : Ital., from the 
heaven : Rheims, and E. Y., from heaven. 28 : 18 ; Gr., . . edothe, 
was given, to me all authority, or, full power, en oicrano, as far as, 
as to, heaven, and upon earth. 

I shall not go through with the word heaven in the other three 
evangelists : they all wrote the same one gospel. I select, by way 
of example, a few passages from Mark and Luke ; and then show 
how John uses the word. 

In Mark 9:7; we have, Gr., . . . and came a voice ek, out of, 
the cloud : Rheims, and E. V., out of the cloud. 11 : 25, Gr., . . . 
in the heas^ens: Lat., in (the) heavens: Ital., in the heavens: 
Rheims, and E. V., in heaven. 11 : 26 ; Gr., Lat., Ital., Rheims, 
and E. Y., same as in v. 25. 

Mark 12 : 25 ; Gr., For when ek neJcron, from among dead, they 
may rise, neither marry they, . . . but are become Ao5, as, or, like, 



TPIEOLOGV OF THE BIBLE. 



those, or, the, angeloi, messengers, en^ as to, with respect to, 
the heavens, [that is, as to, with resjDect to, heavenly, — divine — 
things, — things excellent^ — from the heavens, — from above, i. e., 
proceeding from God. In the corresponding passage in Mat. the 
Gr. has ouranb^ in the singular and without the article. In this v. in 
Mark the Gr. has ouranos in the plural with the article. In 1 Kings 
chap. 20, the Heb. word mlak^ defined, one sent, a messenger, is 
used in the plural four times, namely, v. 2, 5, and in v. 9 twice ; 
for which, in v. 2, the Gr. gives, simply. And he sent to Achaab ; 
and in v. 5, oi angeloi, those messengers ; and in v. 9, tois angelois^ 
to those messengers, . . . and departed hoi andres, those men, for 
the Heb. those mlaJcim / [plural of mlak, which is always the Heb. 
word where the Bouay, and E. V., have angel ;] and in three of 
those four places the Douay has, messengers ; and in all of them 
the Ital., and the E. Y., have, messengers; and then we have, v. 
28, Heb., Then, drew near aish aleim, (a) man of God, [i. e., 
sent by, God, equivalent to the Gr. (7,?^p'e^os before used in the chap. 
The Hebrews, as we have before seen, ascribed everything good to 
God : we use the word providence.] 

From Luke I give, as examples, Luke 11:2; Gr., Father of us 
which en tois ouranois^ on, or, in, those, or, the, heavens, ... let be, 
or, become, the will of thee, as in oiirwio^ heaven, — the starry hea- 
vens, kai^ also, epi^ upon, this, or, the, earth : [Here ourand^ in the 
singular and without the article plainly means the same as, in the 
heavens, in the first part of the verse : and we have had before, 
who doest thy will, or, pleasure, in, or, among, the host of the 
heavens, i. e., the sun, moon, and stars. Luke 12 : 33 ; Gr., . . . (a) 
treasure cineMeipton^ perpetual, inexhaustible, en^ at the disposal 
of, as far as, by means of, the heavens : [equivalent to, from God, 
or, from the heavens ; which two expressions mean the same, as we 
have seen. The reader has probably been struck before this with 
the numerous diiferent senses in which the Heb. and the Greek 
prepositions are used : I give no sense or meaning but such as is 
found among the definitions of them given by the Lexicographers. 
Of course James's Orthodox Ecclesiastics selected such definitions 
of prepositions as they preferred, for the same reason that they 
took such liberties in inserting the article where it was not in the 
original, and in omitting it where it was, and where, by the rule 
given in the Grammars, our article a should be used : that reason 
being, the support, or attempt to support their Orthodox theory. 

J ohn does not once use oumnos without the article ; but always 



THEOLOGY OF THE BIBLE. 



549 



uses the singular with the article. [Here I laid down my pen and 
went to church, June 17, 1866 ; but I will go through with John 
before giving the text of the Rector's sermon, and the views of 
the Rector.] 

The verses in John where ouranos is used are, 1 : 51 ; 3:13, 
three times ; 3 : 27, 31 ; 6 : 31, 32, 33, 38, 41, 42, 50, 51, 58 ; 12 : 28 ; 
17:1. In all these places the Ital. uses cielo with the article ex- 
cept in 3 : 13, where it uses into cielo^ from the cielo, neV cielo, for 
in il cielo, at, or, upon, the heaven, sky : [from the heaven, and at, 
or, upon, the heaven, each mean, pre-eminent : David had designa- 
ted the Christ as God's Holy one, i. e., the pre-eminently holy one. 
We thus again see, that the Ital. cielo, whether with or without 
the article, means, the heaven, that is, the heavens.] The Gr. of 
John 3:13 is, into the heaven, out of the heaven, that son of the- 
man which being en to our and, on, or, at, or, at the disposal of, or, 
by means of, the heaven [equivalent to, from God] : Rheims, And 
no man hath ascended into heaven, but he that descended from 
heaven, the son of man who is in heaven : E. Y., And no man hath 
ascended up to heaven, but he that came down from heaven, (even) 
the son of man which is in heaven. [How can ' that came from 
heaven' and ' is in heaven' be both true ? It is manifest that the 
Rheims, and E. Y., ' in heaven' are wrong. In 6 : 31, the Ital. uses, 
bread celeste ; and in 6 : 32, bread celeste, twice, for the Gr., bread 
out of the heaven. In all the verses in John, the Rheims, and E.Y., 
use the single word heaven, for the Gr., the heaven, and the Ital., 
the heaven, except the places in the Ital. before given. 

I now give Luke 15:7, the text of the Rector's sermon. The 
Gr. is, . . . hoti, that, outo, so, joy shall be, — exist — en to ourano, 
at, or, on, or, among, the heaven, — the starry heavens, (as ouranos 
is defined by Donnegan), or, in, or, within, the heaven, sky, (as the 
other Lexicons define ouranos), epi, upon, with respect to, by rea- 
son of, one prone to fault, or, sinful, having changed mind, e, than, 
used sometimes for, in a higher degree than, epi, upon, ninety- 
nine dikaiois, upright, or, just, which not need have of (a) change 
of mind : [upright, i. e., standing straight up, is a Heb. and Greek 
word used for just, righteous : We use the expression, he is a 
straight u]) and down man. And this is the sense in which man is 
said to have been made in the image of God. God made him up- 
right, — standing straight up on two feet, — used for righteous — just, 
and so, in a degree, in the image of God, who is just, righteous, 
holy. In no other sense can an image be predicated of God.] The 



650* 



THEOLOGY OF THE BIBLE. 



Lat. in Luke 15:7, gives m caelo, at, in, within (the) heaven, sky : 
Ital., ill cielo, uj^on, or, in, the heaven, sky, pe7\ by, through, one 
sinner penitent, more than per, &g. : Rheims, that even so there 
shall be joy in heaven upon one sinner that doth penance more 
than upon, &g. : E. Y., joy shall be in heaven over one sinner that 
repenteth, more than over, &c. The Rector's views were, that it 
was not likely that this comparatively insignificant planet was the 
only orb on which intellectual creatures existed ; but that, on the 
contrary, we must suppose that the other, or other, heavenly bodies 
throughout all space were inhabited by such creatures. And the 
Rector's idea was, that this was the only orb on which intelligent 
creatures were in a fallen state. And hence his idea was, that all 
the intelligent creatures of all the other orbs, called angels, (said 
he), rejoiced over one sinner on earth that repented. JSTot, said he, 
that they had any communication with this orb and could so learn 
the fact ; but that they would learn it by beholding the face of 
God. He did not explain this last expression. He did not say 
whether intelligent creatures of other orbs beheld the face of God 
in any other sense than that in which intelligent creatures of this 
orb behold his face. 

Now there can be no objection to the idea that the other, or 
some other, of the heavenly bodies throughout all space are so in- 
habited : there is no way to disprove it ; and the Bible is silent on 
the subject. As to the Rector's idea that this is the only orb on 
which intelligent creatures exist in a fallen state, it may be true or 
not ; but as the Rector agrees that there is no communication be- 
tween intelligent creatures of one orb and those of another, we 
know of no way of deciding this question. 

The Rector seems to have forgotten the Orthodox Devil and les- 
ser devils, — Orthodoxy's angels fallen from the Orthodox heaven : 
or he probably would have given us his idea whether they existed 
in any orb, or were perpetually roaming all space, eternally on the 
wing, without any localism whatever. This last seems to be the 
idea of Orthodoxy ; for it puts its Devil and lesser devils about 
every man, woman and child on the face of the earth ; so that lo- 
calism, — ^the state of being local — cannot apply to them. 

I must not be understood as speaking disrespectfully of my 
Rector, or of his views. I have on several occasions, and to differ- 
ent persons, expressed my high appreciation of his talents and of 
his ability as a Preacher. To give what I have further said of him 
comparatively, would be improper, and would offend his modesty. 



THEOLOGY OF THE BIBLE. 



551 



But we need not go so far as he did, to satisfy the Scripture 
figurative language of this verse. We have many quite as bold 
figures : I give but two references ; E. V., Ps. 96 : 11, 12 ; 148 : 3. 

Though I might stop here ; for it is plain that the Gr. ouranos 
can have no other meaning in the New Testament than that which 
it has in the Greek of the Old Testament ; yet I proceed. 

In Acts 1 : 10, 11 ; 2 : 2, 5 ; the Gr. is, the heaven : Ital., 1 : 10, 
in cielo y 1:11; 2 : 2, 5 ; the cielo in each : Rheims, heaven, in all 
the four verses : E. Y., the same. Acts 2:19; Gr., terata^ appear- 
ances contrary to the ordinary laws of nature, portents, portentous 
meteors, en^ on, or, in, the heavens : Ital., in, or, upon, the heaven : 
Rheims, in the heaven : E. V., in heaven. 2 : 34 ; Gr., into the 
heavens: Lat., into (the) caelum: Ital., into cielo: Rheims, into 
heaven : E. Y., into the heavens. 3:21; Gr., Whom must ouran- 
os^ [in the singular and without the article], heaven [equivalent 
to, the heavens, as abundantly shewn, and equivalent to the clouds, 
as before seen] indeed dexasthai, take, [he was taken from them in 
the clouds ; and the allusion here is to that circumstance] until 
times of (a) restoration of all which, or, of which, hath spoken 
God dia, by means of, through, mouth of all holy of him prophets 
ap* aionos^ from the memory of man : Lat,, (the) caelum : Rheims, 
whom heaven indeed must receive : Ital., that the cielo hold receiv- 
ed : [i. e., as he was received, namely, into the clouds : where he was 
taken to no one knows, any more than it is known where Moses was 
taken to, and buried] : E.Y., Whom the heaven must receive. Acts 
4:12; Gr., under the heaven : Ital., under the cielo : Douay, and 
E. Y., under heaven. 4 : 24 ; Gr., made the heaven : Ital., the cielo : 
Rheims, and E. Y., made heaven. 7 : 42 ; Gr., ... to worship the 
army of the heaven : Ital., the same : Rheims, and E. Y., the host 
of heaven. 7 : 49 ; Gr., The ouranos to me (a) seat, chair of state, 
de, but, or, indeed, this, or, the, earth (a) foot-stool of the feet of 
me: Ital., the cielo: Rheims, Heaven (is) my throne : E. Y., Hea- 
ven (is) my throne. In Ps. 93 : 2, where the Douay, and E. Y, 
have, thy throne, the Psalter version has, thy seat ; it is verse 3 in 
the Psalter version. I give here the E. Y., of Ps. 68 : 4; sing unto 
God, . . . that rideth upon the heavens; Ps. 89: 11; E. Y., The 
heavens (are) thine : Douay, the heavens. I had missed these two 
verses. Acts 7 : 55 ; Gr., . . . into, or, to, the heaven : Ital., to the 
heaven : Rheims, to heaven: E. Y., into heaven. 7 : 56 ; Gr., . . . 
I see the heavens opened : Lat., (the) heavens : Ital., Rheims, and 
E. Y., the heavens. 9:3; Gr., . . . from out of the heaven : Ital., 



552 



THEOLOGY OF THE BIBLE. 



from the cielo : Rheims, and E. V., from heaven. 10: 11; Gr., 
And he saw the heaven opened : Lat., (the) caelum opened : Ital., 
the cielo : Douay, And he saw the heaven opened : E. V., And saw 
heaven opened : [see 7 : 56, above. It thus appears, that ' the 
heaven,' and 'heaven,' mean the same as 'the heavens.'] 10: ]2; 
Gr., . . . the winged of the heaven : Lat., of (the) caelum : Ital., of 
the cielo: Rheims, and E. Y., fowls of the air. 11 : 5 ; Gr., . . . 
out of the heaven : Ital., from the cielo : Rheims, and E. Y., from 
heaven. 11: 6; Gr., the winged of the heaven: Lat., of (the) 
caelum: Ital., of the cielo : Rheims, and E. Y., fowls of the air. 
[The Lat. has no article ; hence the Rheims so frequently chooses 
to give, for the Lat. caelum^ heaven, without the article.] 11:9; 
Gr., out of the heaven : Ital., from the heaven: Rheims, and E.Y., 
from heaven. 11 : 10 ; Gr., . . . into the heaven : Ital., into cielo : 
Rheims, and E. Y., into heaven. 14: 15 ; Gr., Ital., and Rheims, 
made the heaven: E. Y., heaven. 14 : 17 ; Gr., . . . rain ourano- 
then^ from heaven : Ital., from the heaven : Rheims, and E. Y., 
from heaven. 17: 24; Gr., . . . houtos^ This, or, he, of heaven 
[without the article] and of earth kurios huparchon, being : 
Ital., being Lord of the heaven and of the earth : Rheims, He be- 
ing Lord of heaven and earth : E. Y., seeing that he is Lord of 
heaven and earth. 26 : 19; Gr., ... to the celestial optasia^ spec- 
tacle, apparition. 28 : 31 ; Gr., kerusson^ heralding, proclaiming, 
promulgating, announcing openly, that basileia of God. 

Romans 1:18; Gr., . . . from heaven : Ital., from the heaven : 
Rheims and E. Y., from heaven : 10:6; Gr., . . . into the heaven : 
Ital., into, or, upon, heaven : Rheims, and E. Y., into heaven. 

] Corinth. 8:5; Gr., And indeed even thoagh there be called, 
or, named, gods, whether in, heaven, [for, the heavens, as often 
so used, as seen before, and we have seen that the army, host of 
heaven, the sun, moon, and stars, were worshiped as gods ; and we 
have seen that the Ileb. is always in the plural ; and see v. 4], or 
upon the earth ; just as, or, the same as, there be gods many, and 
kurioi^ lords, many : Ital., For, though there be and in heaven, and 
in earth, of those, or, some, that are named, or, called, gods : 
Rheims, in heaven or on earth : E. Y., in heaven or in earth. 
15 : 47 ; Gr., . . . the second man, that kurios, Master, out of hea- 
ven: [i. e., excellent, pre-eminent; as we have before seen.] And 
in Colos. 1: 18 we have, Gr., . . who is (a) beginning, (a) first-born, 
ek, from among, the dead, that genital, may become, of the same 
family, [see Donnegan, genetai, under genetes^ en, among, all autos^ 



THEOLOGY OF THE BIBLE. 



553 



he, or, this same, or, this person himself, proteuon, holding the first 
place, excelling, being the first : Lat., that may be amons^ all his 
own self primatum, (the) chief place, (the) highest estate, (the) 
primacy : Rheims, that in all (things) he may hold the primacy : 
Ital., that in every (thing) he may hold the first degree, or, grade : 
E. v., . . . that in all (things). Margin, " or, among all," he might 
have the pre-eminence: the Ital. in 1 Cor. 15: 47 is, from the 
heaven : Rheims, and E. Y., from heaven. 15 : 48 ; Gr., . . . and 
such as that celestial, such kai, also, the celestial: Ital., and what 
(is) the celeste, celestial, heavenly, divine, such also (are) the celesti 
(plural.) [The Christ was divine, because he was holy, knew no sin, 
but was not God. And this verse shews, as do many others, that 
saints, i. e., holy men, are called gods, and sons of God : but the 
Christ was pre-eminently holy and so, pre-eminently the divine Son 
of God] : Rheims, and such as (is) the heavenly, such also (are) 
they that are heavenly : E. Y., the same. 15 : 49 ; Gr., ... let us 
bear the eiJwna, likeness, portrait, of the celestial : Lat., Rheims, 
and Ital., let us bear, <fcc. : E. Y., we shall bear, &c. 

2 Corinth. 5:1; Gr., For we have perceived, — understood, that 
ean, though, this made of earth [Gen. 2:7] of us house of the 
sJcenos, tent, (metaphor., the human frame, says Donnegan) be de- 
stroyed, a house, or, building, from God we have, [present for 
future, we may or shall have], a house not the work of men, last- 
ing, or, permanent, eyi, as far as, the heavens : [The Apostle here 
makes a comparison between this corruptible human frame and 
that incorruptible one of them who shall be raised from the dead. 
The language here is equivalent to that of the same Apostle in 1 
Cor. 15: 42: 'It is sown in corruption, it is raised in incorrup- 
tion : '] Lat., eternal with (the) heavens : Ital., eternal for the 
heavens : Rheims, eternal in heaven : E.Y., eternal in the heavens. 
[The Rheims, and E. Y., always select, from among the many de- 
finitions of the Gr., Lafc., or Ital. prepositions, the one that best 
suits their theory.] 5:2; Gr., For indeed in this we sigh, that 
house of us which from ouranos [equivalent to from God, and the 
heavens, in v. 1] to put on we long for : [Paul understood, as all who 
learn that the current notion about soul is erroneous must under- 
stand, that to him, resurrection would be the next moment after 
death] : Lat., from (the) caelum : the Ital. for the Gr. from oura- 
nos in the verse, gi\es celeste : Rheims, and E. Y., from heaven. 
12 : 2 ; has been given under the word Paradise. 

Galatians 1:8; Gr., But and ean, though, we, or angelos, a 



554 



THEOLOGY OF THE BIBLE. 



messenger, out of, or from, ouranos, [i. e., more excellent, pre-emi- 
nent, more divinely inspired], eu-angelizetai, well angel, — an- 
nounce as good news — to you contrary to, or, otherwise than, we 
well angel to you, (a) public reprobation let him be : Ital., from 
the heaven; Lat., from (the) heaven : Rheims, and E. V., from 
heaven. 

Ephes. 1 : 10 ; Gr., ... in the heavens: Lat., in (the) heavens : 
Ital., in the heavens: Rheims, and E. V., in heaven. 1: 17, 18, 
19, 20 ; V. 17, Gr., ... in, or, for, the acknowledgment, confession, 
of him [JesusJ : Rheims, in the knowledge of him : E. V., the same. 
Margin, "Or, for the acknowledgment of him." Ver. 18, Being 
enlightened the eyes of the dianoia, thought, mind, understand- 
ing, of you, to the eidenai, [the same verb used in 2 Cor. 5 : 1,] to 
the perceive, — understand — you [i. e., that you may perceive, — 
understand] tis, what, is that hope of [proceeding from] the Jclesis, 
calling, — invitation — of him, and tis, what, the wealth of the doxe, 
expectation, of that reception by hereditary right, — inheritance— 
of [proceeding from] him, in the holies, — saints: v. 19, And what 
the excelling, surpassing — dignity of the weight, influence, of him 
eis, in, to, upon, us the believing, by, or, through, the action, effi- 
caciousness, of the might of the strength, or, force, of him : the 
Rheims here is, ' according to the operation of the might of his 
power,' E. V., ' according to the working of his mighty power,' 
Margin, " or, of the might of his power." Yer. 20, Which he [God, 
V. 17] performed e7i, in, as to, the Christ, having awakened, or, 
raised up, him ek nekron, from among dead ; and seated en, at, or, 
on, right hand of him en, in, on, at, the celestials, [i. e., gave him 
the place, state, of pre-eminence; and this is shewn by v. 21]: the 
Lat., in v. 20 is, in, or, at, caelestibus, (the) celestials : Ital., in, or, 
upon, the . (places) celesti: Rheims, in the heavenly (places) : E.Y., 
in the heavenly (places). 2:6; Gr., And with, or, together, hath 
awakened, or, raised up [us], and with, or, together, hath 
seated [us] en, in, on, at, the celestials e7i, through, Christ Jesus : 
Lat., in, or, at, (the) celestials : Ital., in, or, upon, the (places) ce- 
lestial : Rheims, in the heavenly (places) : E. V., in heavenly 
(places.) 3 : 15 ; Gr., elc, by, whom everj patria, tribe, or, family, 
in heavens [i. e., the host of the heavens] and upon earth is enu- 
merated : Lat., in (the) heavens : Ital., in the heavens : Rheims, 
and E. V., in heaven. 4 : 9, 10 ; v. 9 ; Gr,, To de, That, but, a?iel)e, 
he was caused to ascend, what is it but that 7mi, also, he descended 
first into the more low parts of the earth ? v. 10 ; Gr,, So, who [He 



THEOLOGY OF THE BIBLE. 



655 



who] having descended [into the more low parts of the earth, the 
sepulchre], the same is hai^ also, Ao, who [he who] anabas, having 
been caused to ascend overhead of all the heavens [i. e., pre-emi- 
nent], in order that he might accomplish, fulfil, all ta^ these [things], 
[see V. 7, 8 : Paul's language is not orthodox : he says, he descend- 
ed : Orthodoxy, therefore, must correct Paul ; and so, it says, his 
body descended] : Lat., v. 10, above all (the) heavens; Ital., 
all the heavens : Rheims, above all the heavens : E. V., far 
above all heavens. [Why did not the Rheims, and E. V., give 
here, as they do in many places, heaven, for the Gr. the heaven, — 
the heavens ? We should then have had, Christ ascended above, 
E. v., far above, heaven ; and taking heaven in the Orthodox sense 
the place where God dwells, we should have had it, that Christ as- 
cended far above that.] 6:9; Gr., on, or, in, heavens: Lat., in 
(the) heavens: Ital., in the heavens : Rheims, and E.V., in heaven. 

Philip. 2: 10; Gr., That en^ at, the name of Jesus every knee 
should bend of celestials and terrestrials and subterraneous : [This 
figurative language, making the host of the heavens, the sun, 
moon and stars, and subterraneous also, bend the knee, is no bolder 
a figure than many figures used in the Scriptures : we must recol- 
lect that the style of the Scriptures was Oriental] : the Lat. is, of 
celestials, terrestrials, and infernorum^ infernals, [i. e., under ground, 
from the Lat. adjective infernus^ for which the Rheims, and the 
Douay, and E. Y., so often give, hell] : Ital., of the celestials, and 
terrestrials, and subterraneous : Rheims, in heaven, on earth, and 
under the earth : E.Y., of (things) in heaven, and (things) in earth, 
and (things) under the earth. 3 : 20 ; Gr., But of us the pollteuma, 
conduct in the management of public affairs, en, as to, with respect 
to, heavens is, — exists, — subsists, [i. e., as to matters above and 
beyond things of time], out of which also sdtera, (a) recoverer, we 
await, kurios Jesus Christ : [sdtlr, says Donnegan, is, one who 
recovers what has been lost :] Lat., But our carriage, or, behavior, 
with (the) heavens is : Ital., For v.^e live in, or, upon, the heavens: 
Rheims, But our conversation is in heaven : E. V., For our con- 
versation is in heaven. 

Colos. 1:5; Gr., Z>ia, through, that hope ten, which, being re- 
served to, or, for, you in, or, at, the heavens: Lat., (the) heavens: 
Ital., in, or, at, the heavens : Rheims, For the hope that is laid up 
for you in heaven : E. Y., the same, with which for that. 1:16; 
Gr., . . . ta, which, in the heavens : Lat., in (the) heavens : Ital., 
in the heaA'ens : Rheims, and E. Y., in heaven. 1 : 20 ; same. 



556 



THEOLOGY OF THE BIBLE. 



1 : 23 ; Gr., . . hupo^ under, the heaven : Lat., sw6, under, (the) hea- 
ven : Ital., under the heaven: Rheims, and E. V., under heaven. 

1 Thess. 1:10; Gr., . . . out of the heavens : Lat., out of (the) 
heavens: Ital., from the heavens: Rheims, and E.V., from heaven. 
4 : 16 ; Gr., . . . from out of ouranos : Lat., out of (the) heaven : 
Ital., from the heaven : Rheims, and E. V., from heaven. 

2 Thess. 1:7; Gr., . . . at, the apoJcalupsis^ act of uncover- 
ing, disclosure, exposition, — showing — exhibition — of the hiirios 
Jesus from out of ouranos: Lat., at, in, or, within, (the) heaven: 
Ital., from the heaven : Rheims, and E. V., from heaven. 

2 Timothy 4:18; Gr., . . and sdsei^ will bring back safe, snatch 
from death, [me] to, or, into, that hasileia, sovereign rule, royalty, 
government, of him which celestial: Lat., . . and will make me, 
or, cause me to be, sound in his celestial kingly government : Ital., 
and me will save (and lead) unto his celestial kingdom : [save is 
the word used in Orthodoxy as opposed to lost y but it makes the 
word lost to mean eternal life in its hell : In 1 Cor. 1 : 30, we have, 
E. v., ye in Christ Jesus, who of God is made unto us wisdom, 
and righteousness, and sanctification and redemption, — Gr., apolu- 
trosis, redemption, release by ransom]. Rheims, and will preserve 
(me) unto his heavenly kingdom : E. Y., the same. 

Hebrews 1: 10; Gr., the heavens: 3:1; Gr., . . . celestial. 
4:14; Gr., Having, therefore, (a) high priest great, dieUluthota, 
[from cUerchoma{], passed through the heavens : [i. e., the clouds ; 
the clouds hid him from sight, as was the case with Moses : what 
became of him after that the Scriptures do not tell us ; as is the 
case with Moses also ; but we have the word of Jehovah, Josh. 
1 : 2, Moses (the) servant of me is dead. And in Rev. 11 : 12, we 
have, Gr., and they ascended into the heaven in the cloud. And in 
1 Thess. 4 : 14, we have, Gr., ... so also God tons, those, having 
been laid to rest dia, through, by reason of, Jesus exei, [from ago 
to bring], will bring, with him. Where from ?] The Lat. in Heb. 
4:14 is, who passed through (the) heavens : Ital., who entered 
into the heavens : Rheims, that hath passed into the heavens : E.V., 
* that is passed into the heavens. Hebrews 6:4; Gr., having tasted 
of that gift which celestial, kai, even, j^articipators in, or, partak- 
ers become of, pneuma^ breath, or, (a) breath, holy : [that gift of, 
from, God.] 7 : 26, Gr., the heavens. 8:1; Gr., in the heavens. 
8:5; Gr., of the celestials. 9 : 23 ; Gr., of the in the heavens, . . . 
the celestial : Rheims, heavenly (things), . . . heavenly (things) : 
E. Y., of (things) in the heavens, . . the heavenly (things). 9 : 24 ; 



THEOLOGY OF THE BIBLE. 



557 



Gr., For not into hand-made holies entered the Christ, antitupa^ 
adverse, contradictory, hostile, to the true, but into the very hea- 
ven, now, or, at the present time, to be shewn, exhibited, to the 
face of God for, or, in behalf of, us : Lat., but into (the) heaven 
itself : Ital., but into the heaven itself : Rheims, and E. V., but 
into heaven itself. 10 : 34 ; Gr., . . . knowing to have, or, hold, for 
yourselves [present for future] (a) better huparxin, existence, en^ 
at, as far as, heavens ; [i. e., as long as the heavens shall last : we 
have had the same idea before] : the Lat. does not use its word 
caelum in the verse ; but gives, knowing yourselves to have, or, 
hold, a better and lasting substance : Rheims, the same : Ital., 
knowing that ye have [present for future, will have] a substance 
for the heavens [i. e., during the heavens] that is better and dura- 
able : E. v., knowing in yourselves that ye have in heaven a better 
and an enduring substance. 11 : 12 ; Gr. ... as the stars of the 
heaven : Lat., of (the) heaven : Ital., of the heaven : Rheims, of 
heaven : E. Y., of the sky. 11 : 16 ; Gr., But now (a) better they 
stretch forth the hands towards, that is, (a) celestial. 12 : 22 ; Gr., 
But ye are come to Zion mount, Jcai^ even, (a) city of God living, 
Jerusalem celestial : Margin to E. V., " The Christian Church may 
be called heavenly in respect of its origin, its doctrines, and its 
final destiny." — Ed. [Yes, in respect to the true doctrines of the 
Bible ; but not in respect to the doctrines by which Orthodoxy 
has marred its teachings.] 12 : 23 ; Gr., ... en, on, heavens writ- 
ten: La£., (the) heavens: Ital., in, or, upon, the heavens: Rheims, 
written in the heavens : E. Y., written in heaven. 12 : 25 ; Gr., . . 
from out of heavens : Lat., out of (the) heavens : Ital., (speaketh) 
from the heaven : Rheims, and E. Y., from heaven. 12 : 26 ; Gr., 
. . . the heaven : Ital., the heaven : Rheims, and E. Y., heaven. 

James 1 : 17 ; 3 : 17 ; Gr., . . . from above : [equivalent to, from 
the heavens, from God.] 5: 12; Gr., . . . swear neither by the 
heaven, &c. : Lat., by (the) heaven : Ital., neither by the heaven : 
Rheims, and E. Y., neither by heaven. 5 : 18; Gr., and the hea- 
ven rain gave. 

1 Pet. 1:4; Gr., . . . watched, or, guarded, at heavens for you : 
Lat , in (the) heavens : Ital., in the heavens : Rheims, reserved in 
heaven : E. Y., the same. 1:12; Gr., . . . which now are angeled 
— messengered, announced, through those good angeling you en, 
by means of, through, (a) pneuma, breath, holy, sent from out 
of ouranos : Lat., Spiritu [in the ablative without any preposition], 
with, or, by, (a) breath, holy sent out of (the) heaven : Ital, 



558 



TH^JOLOGY OF THE BIBLE. 



pei\ through, by, the Spirito Holy sent from the heaven : 
Rheims, the Holy Ghost being sent down from heaven : E.Y., them 
that have preached the gospel unto you with the Holy Ghost [i. e., 
with the holy breath] sent down from heaven; which things the 
angels desire to look into : Margin, " There may be an allusion 
here to the fact of the cherubim in the holy of holies bending to- 
ward the mercy seat." — Ed. 1 Pet. 3:22; Gr., . . who is on right 
hand of God, being transported, conveyed, eis^ upon, on, in, oura- 
nos, [i. e., as before seen, upon, on, in, the clouds of heaven] : Lat., 
Who is on the right hand of God, deglutiens, unswallowing, death, 
that of (a) life eternal heirs we might be made, departed in, or, 
through (the) heaven : [Ains worth gives glutino, to glue, and 
ghttio, to swallow ; and gives deglutino, to unglue ; he does not 
give deglutio, but the de before glutio would have the same mean- 
ing as before glutino y hence deglutiens mortem would be, unswal- 
lowing death, i. e., causing death to cast up] : Rheims, Who is on 
the right hand of God, swallowing down death, that we might be 
made heirs of life [the article a should be given before the Lat. 
word life in such connection] everlasting, being gone into heaven : 
Ital., The which being gone into cielo^ the heaven, air, sky, is at 
the right hand of God : E. V., Who is gone into heaven, and is 
on the right hand of God. [The Greek manuscript or other copy 
from which my Gr. copy and the Ital. of this verse were taken 
must have been different from the manuscript or other copy from 
which the Lat. and Rheims of the verse were taken. This is one 
of the instances, and there are many others, which support the 
Rev. J. Macnaught's remark, p. Ill, " So much, and far more, of 
confusion and uncertainty hangs over the history of the i^ew Tes- 
tament Canon no less than the Old :" and on which, at p. 85, after 
comparing passages, he says : " On such slender bases rests the 
enormous dogma of Scriptural infallibility ;" (i. e., that the Scrip- 
tures as they have come dov/n to us are infallibly correct.) Hence, 
too, the wisdom of the rule which Whately so often insists on ; p. 
115, "that of not interpreting single texts by themselves, but 
judging them partly by the general drift and tenour of the whole 
discourse, examining what goes before and what follows, and partly 
from a comparison of one passage with another, so as to reconcile 
each part of Scripture with the rest." How necessary this rule is 
in reading the E. Y., the reader of these pages is competent to 
judge. And if any passage could be found either in what we call 
the original, or in any version, which seems, or might be construed 



THEOLOaY OF THE BIBLE. 



559 



so as, to conflict with the general tenour and system of the Bible ; 
it should, if it cannot be construed consistently with such tenour 
and system, be rejected as incorrect, or as an interpolation in sup- 
port of men's inventions. Indeed it is a wonder that the Scrip- 
tures have not been more corrupted, considering that they were 
for so many ages almost exclusively in the hands of ecclesiastics 
w^ho employed themselves in " Paganizing Christianity," to use an 
expression of Draper ; and in imposing upon implicit faith huma- 
nity the enormous system that lias prevailed for ages, and still 
prevails ; but which in this age makes more infidels than Chris- 
tians.] 2 Pet. 1: 17; E. V., Such a voice to him from the ex- 
cellent glory. 1 ; 18 ; Gr., And this voice we heard out of oura- 
nos [singular, without the article,] born, or, produced : Lat., out 
of (the) heaven : Rheims, And this voice we heard brought from 
heavens : Ital., And we heard this voice brought from the heaven : 
E. Y., this voice which came from heaven we heard. 3:7; Gr., 
the heavens. 3:10; Gr., the heavens. 3:12; Gr., ouranoi [plural, 
without the article] : Lat., heavens, \the may be used, or not] : 
Rheims, Ital., and E. V., the heavens. 

1 John ,5: 7; Gr., ... in the heaven: Lat., in (the) heaven: 
Ital., in the heaven : Rheims, and E. V., in heaven. [This is the 
verse before shewn to be an interpolation. But even if genuine, 
the Gr., * the heaven,' equivalent, as we have seen, to, the heavens, 
defeats w^hat Orthodoxy attempts from it.] 

Rev. 3:12; Gr., . . . down out of the heaven : Ital., from the 
heaven : Rheims, and E. V., out of heaven. 4 : 1, and 2 ; Gr., . . 
in the heaven : Ital., in the heaven : Rheims, and E. Y., in heaven. 
5:3; Gr., And oudeis, nothing, not anything, in the heaven, nor 
upon the earth, nor under the earth, was able, &q. : [a strong ex- 
pression such as we often make to express impossibility]: Ital., 
And niuno^ nobody, neither in cielo^ the heaven, air, sky, &c. : 
Rheims, and E. Y., No man in heaven, nor in earth, &c. 5 : 13 ; 
Gr., And every created thing which is in the heaven and on, 
the earth and under earth and epi^ upon, the sea which exist, hai^ 
even, ta^ those, all in them, I heard saying, &c. : [This includes the 
winged of heaven, and every created thing upon the face of the 
earth, and the worms, <fcc., under ground, and the fishes of the sea, 
and includes inanimate things] : Ital., in the heaven : Rheims, and 
and E. Y., in heaven. 6 : 13 ; Gr., And the stars of the heaven: 
Ital., of the heaven : Rheims, and E.Y., of heaven. 6:14; Gr., And 
ouranos^ heaven, [singular, witliout tlie article] : Ital., il cielo^ the 



560 



THEOLOGY OF THE BIBLE. 



heaven : Rheims, and E. V., the heaven. 8:1; Gr., ... in the 
heaven : Ital., nel cielo, in the heaven : Rheims, and E. Y., in hea- 
ven. 8: 10; 9:1; 10: 1, and 4; Gr., . . . out of the heaven: 
Ital., dal cielo, from the heaven ; Rheims, and E. V., from heaven. 
10 : 5 ; Gr., . . . lifted up the hand of him eis, to, or, into, the hea- 
ven: Ital., al eielo, to the heaven : Rheims, and E. V., to heaven. 
10: 6; Gr., the heaven: Ital., il cielo, the heaven: Rheims, and 
E. Y., heaven. 10 ^ 8 ; Gr., . . . out of the heaven : Ital, dal eielo, 
from the heaven: Rheims, and E. Y., from heaven. 11 : 6 ; Gr., 
. . . the heaven : Ital., il eielo : Rheims, to shut heaven, that it rain 
not : E. Y., the same. 11 : 12 ; Gr., And they heard (a) sound, or, 
voice, great out of the heaven, . . . And they ascended into the 
heaven en, on, or, in, the cloud: Ital., dal eielo, from the heaven, 
. . . al eielo, to the heaven, upon, or, in, the cloud : Rheims, from 
heaven, ... to heaven in a cloud: E. Y., the same. 11 : 13 ; Gr., 
... of the heaven : Ital., del eielo, of the heaven : Rheims, and 
E. Y., of heaven. 11 : 15 ; Gr., . . . en, at, or, in, the heaven : Ital., 
nel eielo, at, or, in, the heaven : Rheims, and E. Y., great voices in 
heaven. In 11 : 19; 12 : 1, 3, the Gr., is, in the heaven: Ital., in 
the heaven [with the article] : Rheims, and E. Y., in heaven. 
12:4; Gr., ... of the stars of the heaven : Ital., del eielo, of the 
heaven : Rheims, and E. Y., of heaven. 12 : 1, 8, 10 ; Gr., ... at, 
or, in, the heaven : Ital., 7iel eielo, at, or, in, the heaven : Rheims, 
and E. Y., in heaven. 12 : 12 ; Gr., Therefore eupJirainesthe, let 
be rendered gay, or, cheerful, or, let be gladdened, the heavens, 
kai, yea, or, and, hoi, those, in them lodging, or, dwelling : [the 
winged of heaven : we have the same Gr. word used of the hills, 
&c. :] Ital., ... he cheered, or, rejoiced, O heavens : Rheims, 
Therefore rejoice, O heavens: E. Y., (ye) heavens. 13 : 6 ; Gr., 
in the heaven : Ital., nel eielo, in the heaven, air, sky : 13 : 13 ; Gr., 
out of the heaven. 14: 2 ; Gr., out of the heaven : The Ital. uses 
the article in each: Rheims and E. Y., heaven, in each. 14: 6; 
Gr., . . . en^ at, or, in, mesouranlmati, the position of the sun at its 
meridian height, the meridian : Ital., through the midst del eielo, 
of the heaven : Rheims, flying through the midst of heaven : E. Y., 
fly in the midst of heaven. 14: 13; Gr., . . . out of the heaven: 
Ital., dal eielo, from the heaven: Rheims, and E. Y., from heaven. 
14: 17; 15: 1, and 5; Gr., in the heaven: Ital., nel eielo, in the 
heaven: Rheims, and E. Y., in heaven. 16 : 11, and 17; Gr., of 
the heaven : Ital., del eielo, of the heaven : E. Y., of heaven. 16 : 21 ; 
Gr., hail eh, out of, the heaven : Ital., dcd eielo, from the heaven: 



THEOLOGY OP THE BIBLE. 



661 



Rheims, and E. V., heaven. 18:1, and 4 ; Gr., oufc of the heaven : 
Ital., dot cielo : Rheims, and E. V"., from heaven. 18 : 5 ; Gr., For 
have followed one another of her the sins as far as the heaven : 
[Scripture language for, have been exceedingly great] : Ital., For 
her sins are joined the one behind the other even al cielo ^ to the 
heaven: [i. e., pat in a row or line would reach to the heaven]: 
' Rheims, For her sins have reached unto heaven : E. V., the same. 
18 : 20 ; Gr., Be rendered gay epi^ over, her O oiiranos^ [without the 
article, but defined, as we have seen,] the heaven, air, sky: Ital., 

0 cielo [defined] the heaven, air, sky: Rheims, Rejoice over her, 
(thou) heaven: E. Y., the same. 19: 1; Gr., 6;^, at, on, in, the 
heaven : Ital., nelcielo^ at, upon, in, the heaven : Rheims, andE.Y., 
in heaven. 19 : 11 ; Gr., the heaven : Ital., nel cielo : Rheims, and 
E. v., heaven. 19: 14; Gr., en the heaven: Ital., the same, [with 
the article] : Rheims, (that are) in heaven : E. V., (which were) in 
heaven. 19 : 17 ; Gr., . . . saying to all the birds which flying in 
midst of heaven : Ital., in midst del cielo ^ of the heaven : Rheims 
and E. V., of heaven. 20 : 1, and 9 ; Gr., out of the heaven.: Ital., 
dalcielo^ from the heaven : Rheims, v. 1, from heaven; v. 9, out 
of heaven : E.V., the same. 21 : 1 ; Gr., And I saw oitranon hainon^ 
(a) heaven new, extraordinary, unknown ; for the first ouranos and 
the first earth parelthe, were excelled, or, surpassed, and the sea 
not exists, — is — as yet : Ital., were passed : Lat., were changed 
into: [The Gr., Ital., and Lat., might be rendered, were passed 
away ; to pass away, being a definition given to the verb parer- 
chomai^ after the definitions, to excel, surpass : but to say that 
these heavens and this earth are to pass away contradicts all Scrip- 
ture ; see Isai. 65 : 17, before given, and many other passages which 
shew that this earth is to be renewed, restored from the effects of 
sin, and to be a habitation of righteousness, i. e., that a restored 
and righteous mankind shall dwell upon it] : Rheims, And I saw 
a new heaven and a new earth, for the first heaven, and the first 
earth was gone, and the sea is now no more : E. V., the same, with 
passed away instead of gone. [But even, the first heaven and earth 
gone, or, passed away, need not signify destruction : .they would 
be gone, passed away, if changed to a dwelling place of righteous- 
ness ; and the very next two verses shew this.] 21:2; Gr., And 

1 John saw the city the holy, Jerusalem new, extraordinary, un- 
known, coming down e^, out of, the heaven, &c. : Ital., dal cielo, 
from the heaven, sky : Rheims, andE. Y., out of heaven. 21 : 3 ; 
Gr., . . . out of the heaven: Ital., dal cielo : E. Y., out of heaven. 

36 

i 



562 



THEOLOGY OF THE BIBLE. 



[Read the verse in the E. V.j 21 : 10 ; Gr,, out of the heaven : 
Ital., dal cielo : Rheims, and E. V., out of heaven. 22 : 1, 2 ; Gr., 
And he shewed to me a pure, or, clear, river of water of life, &c. : 
V. 3, Gr., In midst of the spacious way of it, and of the river, en- 
teuthen kai enteuthen^ hence and thence, (a) tree of life, making 
fruits twelve, according to month one each producing the fruit of 
it : [of it may mean, of the tree, or, the fruit proper for each month ; 
probably the latter] : and the leaves of the tree, eis^ for, therapeia, 
service, or, sanative treatment, of the nations. [What more beau- 
tiful or expressive figure could be used to represent earth and them 
that are to dwell on it restored to the primitive state ?] Ver. 3 ; 
Gr., And any malediction not shall be more. Mat. 21 : 43, should 
have been given in its order : Gr., For this reason, say I to you, 
[i. e., because they rejected, &c., v. 42,] that shall be taken away 
from you the hasileia, sovereign rule, government, of [i. e., pro- 
ceeding from] God, and shall be given to (a) people doing [for which 
will do ; and so the Ital. has it ; the Rheims has, yielding] the 
fruits of it. [We have seen that the hasileia of God and the hasi- 
leia of the heavens mean the same, both meaning the sovereign 
rule, government, proceeding from God. This verse, as do many 
others, shews, that this hasileia proceeding from God, — from the 
heavens, called by the Rheims, and E. V., the kingdom of God, 
means, the reign on earth of righteousness.] 

The ISTew Testament, though the Gr. ouranos is not used in it 
as many times by nearly 100 as ifc is in the Gr. of the Old Testa- 
ment, taking all the four gospels ; and not as many times by more 
than 100, taking only one of the gospels ; yet has ouranos in the 
plural a great many more times than it is found in the plural in the 
Gr. of the Old Testament. 

In Matthew alone, ouranos in the plural, and with the article, 
is used 55 times ; and in the plural without the article 10 times. 
From the end of John's Gospel to the end of Revelation, it is used 
in the plural with the article 15 times, and in the plural without 
the article 9 times; making in all 89 places where ouranos 'w> used 
in the plural in the New Testament : whereas of the 366 places 
where ouranos is used in the Gr. of the Old Testament, it is in the 
plural only 29 times ; 23 times in the plural with the article, and 
6 times in the plural without the article : and is not once found in 
the plural in the Pentateuch. In Mat. ouranos is used in the sin- 
gular without the article 8 times. From the end of John's Gospel 
to the end of Revelation, ouranos is used in the singular with 



THEOLOGY OF THE BIBLE. 



563 



the article 71 times ; and in the singular without the article 16 
times; and in Rev. 19 : 17 the Gr. is, en mesouranemat% at, or, in, 
or, on, the position of the sun at its meridian height, — the meridi- 
an : Lat., in middle of (the) caelum : Ital., in, or, upon, middle of 
the cielo : Rheims, . . . through the midst of heaven : E. V., all 
the fowls that fly in the midst of heaven. 

In the Greek of the Old Testament, ouranos in the singular 
without the article is used 54 times. In the New Testament, taking 
Matthew's Gospel, it is used in the singular without the article but 
24 times. 

And now again, reader, we can ask Orthodoxy, what has be- 
come of its heaven ? The place it assigns to the omnipresent Je- 
hovah. 

Our examination of the Douay, Rheims and E. V. word heaven 
has brought us out just where it must n^essarily have done ; for 
Scripture cannot contradict itself The Scriptures having taught 
us, under the words before examined, that there is no such thing 
as the Orthodox soul or spirit, to go to the Orthodox hell or the 
Orthodox heaven ; and no such thing as the Orthodox death of the 
wicked, namely, eternal life in misery, and no such place as the 
Orthodox hell, or as the Orthodox paradise ; it was imposible they 
should teach the Orthodox heaven. And accordingly, there is not 
a passage in all Scripture where the Heb. shmim^ — Gr. ouranos — 
Douay, Rheims, and E. Y. so often heaven^ means anything else 
than the heavens. 

Professor Draper informs us, p. 263-4, that ' the localization of 
heaven,' i. e., the making it a place, fixing a place for it, was sanc- 
tified by Gregory the Great, elected to the Papacy A. D. 590. The 
Professor says : " Under him was sanctified that mythologic Chris- 
tianity destined to become the religion of Europe for many sub- 
sequent centuries, and which adopted the adoration of the Virgin 
by images and pictures soon to adorn magnificent churches built 
to her glory ; the efficacy of the remains of martyrs and relics ; 
stupendous miracles wrought at the shrines of saints ; the perpe- 
tual interventions of angels and devils in sublunary affairs ; the 
truth of legends far surpassing in romantic improbability the stories 
of Greek mythology; the localization of heaven a few miles above 
the air, and of hell in the bowels of the earth, with its portal in 
the crater of Lipari." And at p. 383-4, the Professor informs us, 
that in or shortly before A. D. 1294, Peter Morron was elected 
pope, under the title of Celestine Fifth. But that this had scarce- 



564 



THEOLOGY OF THE BIBLE. 



iy been done when his incapacity became conspicuous and his re^ 
moval imperative. And that Benedetto Gaetani, " through a hole 
perforated in the pope's chamber wall, at midnight, in a hollow 
voice, warned him that he retained his dignity at the peril of his 
soul, and in the name of God commanded him abdicate. And so, 
in spite of all importunity, he did. His abdication was considered 
by many pious men as striking a death-blow at papal infallibility. 
So Benedetto Gaetani, whether by such wily procurements or 
not, became Pope Boniface VIII., A. D. 1294. His election was 
probably due to King Charles." " In the opinion of many it was 
not possible for a pope to abdicate. Confinement in prison soon, 
A. D. 1296, determined that question. The soul of Celestine was 
seen by a monk ascending the skies, which opened to receive it 
into heaven." 

9 

We have now reached our last subject, 

RESURRECTION. 

The teaching of Scripture on this subject in passages ah-eady 
given in the preceding pages is so clear and conclusive that a re- 
ference to them, giving the pages, would be entirely sufficient. 
But vv'e shall receive so much useful instruction by examining the 
subject fully that the reader, I have no doubt, will think the re- 
quisite space well occupied. 

I begin with the book called Job, the oldest of the Scripture 
writings, supposed (with good reason) to have been written by 
Moses. 

Job 5 : 26 ; Heb., Thou shalt go to, or, be brought, carried, to 
grave, &c. 6 ; 9 ; Heb., That having begun God, he may even 
crush me, the residue [i. e., that which is left] hand of him may 
even cut off of me : A metaphor, says Ges., under btso, (the verb 
used here), taken from a weaver who cuts off the finished web from 
the thrum, citing this verse and Isai. 38 : 12 : Gr., Having begun, 
&c., . . . wholly aneleto, let him take away, destroy, me : Lat., And 
he who hath begun, let him consume me, let him loose his hand, 
and cut me down : Douay, And that he that hath begun may de- 
stroy me, that he may let loose his hand, and cut me off: Ital., -E', 
even, that it would please God to grind me, . . . and unmake me : 
E. v.. Even that it would please God to destroy me ; . . . and cut 
me off. 6 : 18 ; E. v., . . . they go to nothing, and perish. 7:8; 



THEOLOGY OF THE BIBLE. 



565 



Heb., . . . and nothing I, or, I not. 7:9; Heb., Tde^ finished, spent ; 
vanished away, (a) cloud, and gone ; thus who descending shaul 
not Cometh up. 7 : 21 ; Heb., ... in dust ashJch^ I shall lie down, 
. . . but nothing I, or, I not. 8:13; Heb., . . . w, yea, hope of im- 
pious shall be lost, or, perish. 8 : 14 ; Heb., of whom iquth, is cut 
off, hope of him, w, yea, house of spider, hope of him : Ges., under 
quth^ renders, whose hope is cut off. 8 : 20 ; Heb., Lo, God not 
will reject, or, contemn, (a) perfect. [The word contemn shews 
what shmne, — ignominy^ in Dan. 12:2 means.] 8 : 22 ; Heb., 
Haters, or, enemies, of thee shall be clothed of [with] ignominy, 
yea, house of wicked, nothing it, or, it not : [the grave is called a 
house, as we have seen.] 10 : 7 ; E. Y., Thou knowest that I am 
not wicked. 10: 9; Heb., Remember now that like, or, as, clay 
thou hast wrought me, [i. e., as the potter fashioneth clay], and to 
dust thou wilt bring back, or, return me. [Neither the Gr., nor 
the Lat., nor the Douay, nor the Ital., has an interrogation mark 
at the end of the verse] : the E. V. is, and wilt thou bring me into 
dust again? Job 13 : 28; Heb., w, yea, eua^ himself [i. e.. Job: 
Ges., under eua, cites several Scripture passages where eua is used 
for himself^ and for this\ as, or, like, rqh^ rottenness, or, rotten 
wood, ihle^ [from nW^^ is brought to nothing : Gr., Ho^ Who, [Job 
himself, see v. 17], is to be let fall into disuse : Lat., Who am to 
be consumed, &c. : Douay, Who am to be consumed as rottenness : 
Itah, Whence, or. Therefore, costui, this man, is undone like the 
wood worm-eaten : E. Y., And he, as a rotten thing, consumeth : 
Margin to the E. Y. word Ae, " This man^ a form of expression 
common both in Greek and Heb. for i"" — Ed. [The Editors, ma- 
nifestly took, ' this man ' from the Ital. ; which gives ' this man ; ' 
near enough the sense ; but not the Heb. exactly, nor the Gr., nor 
the Lat. exactly; as the Gr. and Lat. above given shew.] 14: 6; 
Heb., Look away from upon him, and, he will cease, or, ii^ that, 
he may cease, until he shall see, or, enjoy the light of, as (a) hire- 
ling, the day of him: [Job, as we have seen, says he Avas not 
wicked : he therefore hoped and expected to be raised from the 
dead ; and this verse expresses the same that he expresses in Job 
14 : 14] : Douay, and E. Y., that he may rest : Margin, that he may 
cease. Job 14 : 12, w. So that, (a) man shJcb^ lieth down, [the same 
verb used in 7 : 21, and for which the Douay, and E. Y., there give, 
shall sleep], and not iqum, shall rise, or, exist ; od, so long as, Uti^ 
except, (the) heavens they shall not be aroused ; w, yea, or, and, 
not ^on^, shall they be uncovered, from sleep of them: [i. e., as 



566 



THEOLOGY OF THE BIBLE. 



Job plainly teaches, the not wicked, equivalent to, the just, they 
who shall be accounted just] : Gr., as long as the heaven not be 
joined together : [equivalent to the Heb. except the heavens] : 
Lat., till be worn away caelum : Douay, till the heavens be broken : 
ItaL, So (when) the man lieth down in earth, and he not riseth up 
again ; until not (there be more) heavens (the dead) not shall be 
roused, or, awakened, e, yea, or, and, not shall be revived [L e., 
made to live again] from their sleep : E. Y., So man lieth down, 
and riseth not : till the heavens (be) no more, they shall not 
awake, nor be raised out of their sleep. Yer. 13 ; Heb., mi itn, who 
will give, (Ges. says, this is a phrase used in wishing, equivalent 
to, Oh, that it were,) in shaul thou mayest hide me, that thou may- 
est cause me to lie hidden until cease from nostrils of thee [for, 
until thine anger cease] ; that thou mayest set me hq^ (a) definite 
limit, or, appointed time, and mayest be mindful of (i. e., retain in 
memory says Ges., under zJcr) me : [i. e., and not forget me, — 
not forget to raise me from among the dead] : Gr., If indeed bene- 
ficial in hades thou having watched, or, guarded, me, having hid 
me, indeed, until may cease thine anger, and may order, or, arrange, 
to, or, for, me a time at, which remembrance of me thou mayest 
bring about : Lat., and Douay, Who will grant me this, that thou 
mayest protect me in inferno, the lying below, Douay, in hell, and 
hide me till thy wrath pass, and appoint me a time when thou 
wilt remember me ? Ital., O that thou wouldest hide me moreover 
under ground, {e) conceal me until thy wrath might be appeased ; 
{e) might set to, or, for, me some term, or, bound, (after the which) 
thou mightest be reminded, or, put thyself in mind, of me : E. Y., 
O that thou wouldest hide me in the grave, that thou wouldest 
keep me secret, until thy wrath be past ; that thou wouldest ap- 
point me a set time, and remember me. For v. 14 see p. 278, un- 
der John 12 ; 25 ; Job 14 : 15 ; Heb., tqra, thou wilt call to me 
[qra is defined to call to any one], and I shall answer thee, for, (a, 
or, the) work of hands of thee thou wilt, or, mayest, desire. Job 
15 : 22 ; Heb., la ia.min, he leaneth not upon, buildeth not upon, 
to return from, or, out of, darkness [the grave] : Gr., He reHeth 
not upon that he may return, &c. : Lat., He trusteth not that he 
may return, &c. : Douay, He believeth not that he may return, 
&c. : Ital., He not dependeth upon at all of to be able to issue out 
of the darkness. Job 15 : 30, see p. 364. 15 : 34; Heb., For ode, 
that which testifies, of impious, lean [is], w, yea, fire [of the grave] 
shall consume houses of them who bestow gifts : [The grave, as we 



THEOLOGY OF THE BIBLE. 



567 



have seen, is called a house ; and here, by a common figure, the house, 
the container, is pat for the contained : the fire of the grave shall 
consume the impious, can have no other meaning consistent with 
Job's teaching but annihilation, never to be raised from the dead ; for 
ode in Gen. 31 : 62, the Douay gives, a testimony ; Ital., and E.V., 
a witness] : Gr., For marturion^ (a) proof, place where proof is 
given, of impious, [i. e., unpious], death [is] ; fire indeed shall burn 
houses of them who take bribes: Lat., andDouay, For the congre- 
gation of the hypocrite (is) barren, and fire shall devour their ta- 
bernacles who love to take bribes, Lat., who gifts gladly take : 
Ital., For the gathering together of the profane (shall be) abandon- 
ed, or, wasted, and, or, yea, the fire shall consume the tabernacles 
of (such as take) gifts: see E. Y. Job 16 : 22 ; Heb., When years 
of number are passed by, w, so that, the way not shall I return I 
shall go : Lat., and Douay, . . . and I am walking in a path by 
which I shall not return. Job 17: 1; Heb., The breath, 
\ru-ach is the Heb. word for which the Gr. gives pnewma^ breath, 
and the Lat. spiritiis^ breath, and the Ital. spirito^ breath ; for 
which Lat. and Ital. w^ords the Douay, Rheims, and E. V., so often 
give, spirit] of me hhle^ is wasted, (Ges., under hbl^ gives the Heb. 
words used here, ru-ach i hhle, and renders them, " nly breath is 
destroyed, i. e., my vital strength is exhausted," citing this verse), 
the days of me are extinguished, the graves for me. 17 : 13 ; Heb., 
Though aque^ I be strong, or, though I endure, shaul (the) house 
of me ; in darkness is spread out bed of me : Gr., Though indeed I 
should hold out, hades of me the house ; indeed in darkness is 
spread of me the bed : Lat., Though I should bear with, infernus 
the house of me (is), et^ yea, in darkness I have strewed my couch : 
Ital., Although I amuse myself with hope, the sepulchre (will be) 
the my house, I shall make the my bed in the darkness : Douay, If 
I wait hell (is) my house, and I have made my bed in darkness : 
E, v.. If I wait, the grave (is) mine house, (Margin, ' or, surely I 
await the grave as my house'-Ed.) I have made my bed in the dark- 
ness. Job 17 : 14 ; Heb., ^, to, shhty pit, (especially the sepulchre, 
says Ges., citing this verse, and Job 33 : 18, 30 ; Ps. 30 : 9,) I have 
given name, father of me ; thou, mother of me and sister of me, to 
'worm : the Gr. here gives thanatos^ death, for the Heb. shht : [so 
that the Hebrews who translated the Heb. Scriptures into Greek 
made death and the grave to be equivalents ; whereas Orthodoxy 
is not content to let the wicked remain in death — the grave — for 
ever ; but makes death to the wicked to be eternal life in misery] ; 



568 



THEOLOGY OF THE BIBLE. 



the Ital. gives, to the fossa, grave : Lat., and Douay, to rottenness : 
E. v., to corrujDtion. 17: 15; Heb., where aphu, altogether, the 
hope of me ; and the hope of me who shall lie in wait for ? [i. e., who 
shall behold by being raised to life from the grave ?] Ital, And 
where (is) now the my hope ? Yes, the my hope ? Who shall see 
it? See E. V. Ver. 16 ; Heb., Mi, in sufficiency for me, shal, for 
shaul, the grave, it [my hope] shall descend it, am, if, together 
upon dust descended. [I think this is the true rendering, and bet- 
ter than that given of this verse at p. 434, where the reader will 
see a rendering of the Heb., and the renderings given by the differ- 
ent versions : or Mi may be for Mie, for which Ges. gives, in the 
protection of Jehovah.] Job 18 : 5 ; Heb., Truly aur, light, (the 
light of life, says Ges., referring to Job 3 : 16, 20 ; more fully, says 
he, Ps. 66 : 13, awr hiim, which he renders, ' light of life :' hiim is 
plural, but is uniformly rendered, life) of unjust shall become ex- 
tinct, and not shall be lighted [like a candle] shbih, flame, of him : 
Ges., for sJibib gives, flame, citing this verse : [This necessarily 
means, that the unjust will not be raised to life. It can have no 
other meaning ; for as to the light of this life, it becomes extinct 
both to just and unjust] : The Douay is. Shall not the light of the 
wicked be extinguished, and the flame of his fire not shine ? Ital., 
Yes, the light of the wicked shall be extinguished, and no spark of 
fire to them rilucera, shall be relighted: see E. V. Job 18: 6; 
Heb., am' hshJc, light of darkness [i. e., darkness and not light] in 
house [i. e., grave] of him, u, yea, nr, candle, or, lamp, in him idok, 
shall be extinct [i, e., shall not be lighted] : Gr., . . . indeed the 
luchnos, light, or, lamp, in him shall be extinct : Lat., light is made 
dark in tent of him, and candle, or, light, which, for, or, with re- 
gard to, him shall be put an end to : Douay, The light shall be 
dark in his tabernacle, and the lamp that is over him shall be put 
out : Ital., The light shall be made dark in their tabernacle, e their 
lamp shall be extinct round about them : E. V., The light shall be 
dark in his tabernacle, and his candle shall be put out with him. 
In Prov. 13:9, Solomon uses this language of Job : the Heb. there 
is, . . . but nr, the candle, or, lamp, of unjust idoJc, shall be extinct. 
[These verses, also, can have no other application than to resurrec- 
tion ; for as to this life, the lamp of all who die is extinct. Their 
application can be no other than that the unjust will never be 
raised to life from the dead : that as to them death is a finality.] 
Job 18 : 18 ; Heb., He [the wicked] shall be thrust away from aur, 
light [the light of life] into darkness, &c. Ver. 21 ; Heb., surely 



THEOLOGY OF THE BIBLE. 



569 



these (the) houses, of wicked, yea, this mqum^ (the) place, or, 
abode, of them not ido^ will know, or, care for, God [i. e., whom 
God will not know, or, care for ; David has equivalent language 
in Ps. 49 : 11, graves of them houses of them for ever]. Job 19 : 25 ; 
Heb., But I have come to know, or, I know, gal^ (the) Redeemer, 
of me liveth, and akrun, at last, upon dust iqicm^ he [i. e., Job 
himself; see Job 13 : 28, before given] shall arise, or, exist : [Re- 
deemer, means, God; see Job's language in 5 : 17, 20.] Job 19 : 
26 ; Heb., ii^ yea, after ouri, the skin of me, [poetically used for 
the whole of him ; see Ges., under our^ citing Job 2:4; 18 : 13,] 
iiqphu^ they shall have destroyed, (i. e., says Ges., under nqph^ 
after my skin [for, I] shall be destroyed, citing this verse), zat^ 
this, (this shall come to pass, says Ges., in his citatiou of this verse,) 
namely, or, that, mn, by means of, hshr^ flesh, of me ahze, I shall 
see, God : [The flesh, here, is used for the whole living person : it 
is often so used : and to shew such use of bshr Ges. cites Pro v. 
14 : 30 ; Eccles. 2 ; 3 ; 5 : 6 ; and other j)assages. In Eccles. 2 : 3 
the Heb. is, hshri^ flesh of me ; Gr., the flesh of me ; Lat., and 
Douay, my flesh: Ital., life: E. V., myself: \ahze, I shall see, God, 
means, enjoy the divine presence, says Ges., under hze^ citing this 
verse, and Exod. 24 : 11; Ps. 11 : 7; Heb., the upright doth see 
[i. e., enjoy] the face, presence, of him; Ps. 17: 15; Ps. 63: 2.] 
The Lat. of Job 19 : 25 is, For I know that my Redeemer liveth, 
and that at last (day) out of earth I shall be raised up : Douay, 
For I know that my Redeemer liveth, and in the last day I shall 
rise out of the earth : Ital., Now, as to me, I know (that) my Re- 
deemer liveth, and that at the last (day) egli^ he, [i. e.. Job him- 
self, or, this man, as the Margin gives for the E. V. Ae in 13 : 8,] 
si levera, shall be lifted, upon the dust : E. Y., For I know (that) 
my Redeemer liveth, and (that) he shall stand at the latter (day) 
upon the earth : [What are we to tkink of this E. V. rendering ; 
opposed as it is to all the other versions, and opposed as it is by 
the marginal rendering by our Orthodox Editors of Job 13 : 28? 
The character called Job in the poem is a representation of a just 
man ; and therefore the writer makes him say, he shall arise, or, 
exist, upon dust.] The Lat. of Job 19: 26 is. And again I shall 
be compassed about with my skin, and in my flesh discern my 
God: Ital., And (though) after the my skin this (body) be gnaw- 
ed, yet I shall see with the my flesh God : E. Y., And (though) 
after my skin (worms) destroy this (body), yet in my flesh shall I 
see God. Yer. 27 ; Heb., Whom I aJize^ shall see, enjoy the pre- 



570 



/ 

THEOLOGY OF THE BIBLE. 



sence of, for myself, yea, eye of me, and not zi\ of stranger ; all 
this to be completed, or, fulfilled, at hqi^ the definite limit, or, ap- 
pointed time, of me ; \]iq^ used here, is the word used by the same 
writer, and in like connection, in Job 14:13, before given, and, of 
course, means the same here as there : the meaning in both places 
is, — when he, a just man, shall be raised from the dead]: Lat., 
Whom I myself shall discern, et^ even, my eyes shall look towards, 
and not another : is laid by, or, laid up, this my hope in my bosom : 
Douay, Whom I myself shall see, and my eyes shall behold, and 
not another : this my hope is laid up in my bosom : Ital., The which 
I shall see, the my eyes (^o, it, or, him) shall see, and not another ; 
the my reins to me be consumed in bosom: E. V., Whom I shall 
see for myself, and mine eyes shall behold, and not another; 
(though) my reins be consumed within me (Margin, in my bosom.) 
[The translators into Greek seem to have taken hqi for hiq — ^bosom ; 
the Greek being : all these to be accomplished to me in bosom ; 
which may mean, all these (things are) in my bosom (for, hope,) 
to be accomplished. It may be that their text read hiq instead of 
hqi. If hqi be the correct text, the rendering is as I have given 
above : hq and hiq are different words. In the Hebrew the i^ of 
me, is always joined to the noun. In view of such language as is 
used in these verses, and throughout this oldest book, how idle it 
is to imagine that the writer of it had any idea of Orthodoxy's im- 
mortal soul, — immortal spirit, which Orthodoxy says will see God, 
nay, go to him, immediately after death. The teaching of this 
writer plainly is, that no one will see God, in the sense in which 
^ see' is here used, except by being raised from the dead. How 
idle would be the language, and the expression of the hope, 'in 
my flesh I shall see God,' if he had any idea of ever seeing him in 
any other way, or by any other means, than with his bodily eyes, 
as a living man raised to life from the grave. And the book just 
as plainly teaches that there will be no resurrection except of the 
just.] Job 20 : 4, 5, 6, 7 ; Heb., whether this knowest thou : from 
as long as from put man upon earth, that [we would put the word 
that first, that from, &c.,] shoutings for joy of unjust, from near 
[for, short, see Ges. qrub\ w, yea, joys of impious so long as a 
wink: though ascend to heavens shia^ height, of him, yea, head 
of him to cloud touch, v. Y, as dung of him Intsh^ altogether, or, 
for ever, icibd^ he shall be lost, destroyed, perish ; (the) having 
seen him shall say, where he ? [Where he ? is a Heb. way of say- 
ing, he is no where ; he exists not.] (Ges. under dbd^ the verb 



THEOLOGY OF THE BIBLE. 



571 



from which iahd^ above used, comes, says, it is used also of other 
living creatures as perishing, citing Job 4: 11 ; and is used, also, 
of houses, citing Amos 3:15; and also of hope, citing Ps. 9 : 18 ; 
112 : 10 ; Prov. 10 : 28 ; 11:7; Ezek, 12 : 22, where, also, the Heb. 
has ctbd^ is perished ; the E. V., there has, faileth.) The Gr. in v. 
7 has, eis telos, to end, or, wholly, shall be lost, destroyed, perish. 
In V. 6, the Ital. has, his loftiness : E. V., his excellency. Job 
20 : 8 ; Heb., As dream he shall fly away, and not shall be found, 
yea, idd^ [from ndd^ he shall flee away, as vision of night : Gr., 
as ^Aci^ma, apparition, spectre, phantom, nocturnal. Read E. V. 
V. 11, 26, 29; 21 : 13, 17, 18, 26. Job 21 : 30; Heb., Though in 
day aid^ of calamity, (so given by Ges., citing this v. and Ps. 18 : 
18,) ihshk, maj be spared (the) wicked; in day of outpourings 
iublu [from ibf\.^ they shall be borne, or, carried : (as to the grave, 
says Ges., citing this verse and v. 32 ; Job 10 : 19 ; Hosea 10 : 6 ; 
in each of which the same verb iblis used). Yer. 32: Heb., w, 
even, he to graves iubl [from the same verb ibl used in v. 30], shall 
be borne, or, carried, and upon gdish, sepulchral heap, shall watch : 
Gr., kai, even, or, but, he to graves is borne away : Lat., And he 
to sepulchres shall be waited upon, or, conveyed, and in mass, or, 
pile, of dead shall watch : The Ital. of v. 30, and 32 is : v. 30, That 
the wicked (is) restored to the day of the decay, or, ruin, when the 
angers are poured out. Ver. 32 ; Then afterwards [after his death] 
he is carried to the sepulchres, and not waiteth more to other than 
the grave : The Douay is, v. 30, Because the wicked is reserved to 
the day of destruction, and he shall be brought to the day of wrath. 
Ver, 32, He shaU be brought to the graves, and shall watch in the 
heap of the dead : E.V., v. 30 ; That the wicked is reserved to the 
day of destruction ? they shall be brought forth to the day of 
wrath. Ver. 32, Yet shall he be brought to the grave, and shall 
remain in the tomb. [Observe, reader, the word forth introduced 
in the E. Y., verse 30 ; ' they shall be brought forth to the day of 
wrath.' This would be a capital text for some Orthodox preacher, 
and I dare say it has been a text from which Orthodoxy's system 
of soul from hell and body from grave to be brought forth to eter- 
nal punishment, has been thundered. It is not likely that such 
preacher would take the E. Y. verse 32 as a part of the text, or 
read it in connection with v. 30.] In Prov. 21 : 16, Solomon uses 
language equivalent to that of Job 21 : 32 : the E. Y. in Prov. 
21 : 16 being, The man . . . shall remain in the congregation of the 
dead. 



572 



THEOLOGY OF THE BIBLE. 



Job 24 : 19 ; Heb., Drought, also heat, igzlu, take away, waters 
of snow; shaul {th.^) sinning : Ital., The dryness and the heat steal 
the waters of the snow ; (so) the sepulchre (steals) them that have 
sinned : E. V., Drought and heat consume the snow waters, (so 
doth) the grave (those which) have sinned : The Lat. gives infer- 
us ; the Douay, hell. [The grave as a finality to the wicked is 
necessarily the sense. If nothing beyond decay in the grave were 
meant, that occurs to just as well as to unjust.] 24 : 24 ; Heb., 
They are lifted up, or, they lift up themselves, a little while, 
and, or, then, they are not, [i. e., exist not ; it is the substantive 
verb included in am ; see Ges., under am.'] (Margin to E. V., are 
not), M, yea, they are smitten ; as Jcl^ (a) totality, they are gathered 
(i. e., to the dead, says Ges., under qphts, citing this verse), yea, 
as head of ear of corn [meaning, probably, the decayed silk] they 
are cast off. Job 27 : 15 ; Heb., The survivors of him [the wicked, 
V. 13] in death shall be buried [i. e., death shall be the last of 
them] : Gr., in death shall be ended, terminated : Lat., shall be 
buried m interitu^ in extinction : Ital., shall be buried in death 
itself : Douay, They that shall remain of him shall be buried in 
death: E. V., the same. 27: 19; Heb., The rich (Ges. says, the 
haughty, impious, inasmuch as riches are the fountain of pride, 
and pride is used in Hebrew as equivalent to impiety, citing this 
verse; Isai. 53 : 9 ; Mat. 19 : 23,) ishkh, shall lie [in the grave, as 
fully given in Ps. 88 : 5, where the Heb. is shkbi qbr^ that lie in the 
grave,] and not shall be gathered; eyes of him he openeth, or, 
may open, and, or, but, he not is, — not exists : [An Oriental way 
of speaking ; a dead man is represented as opening his eyes and 
finding that he does not exist] : Gr., . . . kai^ but, or, and, not he 
is, — not he exists. Job 28 : 22 ; Heb., abdun^ the place of destruc- 
tion, abyss, (nearly synonymous with sJiaul^ says Ges., citing this 
verse, and Job 26 : 6 ; Pro v. 15 : 11,) and death say : [The grave 
and death are here represented as speaking.] 30 : 23 ; Heb., that 
I should know death will return, or, bring back, me, yea, house 
muod^ of set time, or, of assemblage, of every living : Ges., citing 
this verse, gives the Heb. words, and renders, " the place of the 
assemblage of all living," i. e., says he, of hades^ [the grave] : Gr,, 
that death me ektripsei, will rub out, annul [i. e., bring to nothing,] 
cause to perish. Job 30 : 24 ; Heb., This verse is rendered by 
Ges., under 5o^, thus : " Prayers avail nothing, when God stretch- 
es out the hand, nor in his destruction (i. e., says he, sent by God) 
does outcry profit them : Douay, 6ut yet thou stretchest not forth 



THEOLOGY OF THE BIBLE. 



573 



thy hand to their consumption : and if they fall down thou wilt 
save : ItaL, However, not will he stretch the hand to the grave ; 
(they that there are within) cry they, when he destroyeth : E. V., 
Howbeit, he will not stretch out (his) hand to the grave, though 
they cry in his destruction : [There is no word for grave, either in 
the Heb., or the Gr., or the Lat., and the Douay does not use 
grave: the E. Y. took it from the Ital.] Job 31 : 3 ; Heb., Whe- 
ther not destruction to wicked, yea, nhr^ not to be known, to them 
that do iniquity : Gr., apoleia, loss, perdition, destruction: Lat., 
Whether not perditio^ loss, abolishment, is to unjust, yea, or, and, 
turning away from them that work injustice : Ital., The ruin, or, 
decay, not (is) it for the perverse, and the aceideJiti strani^ accidents 
strange, for the workers of iniquity? E. Y., (Is) not destruction to 
the wicked ? and a strange (punishment) to the workers of iniquity ? 
31 : 28 ; Heb., For, terror to me destruction of [i. e., from] God. 
Job 32 : 22 ; Heb., I know not how to flatter ; as moth, little thing, 
will take away me maker of me : Gr., . . . moths will eat me. Job 
40 ; 12, 13; Heb. v. 12 ; Yiew every arrogant, lay them together, 
and trample unjust under. Yer. 13 ; Heb., Hide them in dust to- 
gether; faces [for, persons, as we have seen,] of them shut up in, 
or, by, burying them : Ges., under hhsh^ cites this verse, and ren- 
ders the Heb. words, ' shut up their faces in darkness' — [The Heb, 
word here for which he gives darkness, is, thmn^ for w^hich he gives, 
to hide, bury ; showing, as is before shown, that darkness is used 
for the grave] : Douay, v. 12 ; Look on all that are proud, and 
confound them, and crush the wicked in their place. Yer. 13 ; 
Hide them in the dust together, and plunge their faces into the 
pit. See E. Y. 

Having now got from this earliest sacred record the glorious 
truth, that they who have died and shall die in Christ will be 
raised to life again ; and the sad truth, that all who have died and 
shall die in their sins will never again see the light of life ; we 
shall find, (as would necessarily be the case; for Scripture could 
not, and does not, contradict itself,) that these are the truths taught 
throughout all Scripture on the subject of Resurrection. 

Next in order is the Pentateuch. The same doctrine we have 
had from the Book called Job is the doctrine of the Pentateuch. 

N'umb. 23 : 10 ; given p. 44. 

In 1 Sam. 28 : 8 and verses following, we have the Witch of 
Endor; see p. 412, 13, 14, 15. 

Job 14 : 14 ; given, p. 278, under John 12 : 25. 



574 



THEOLOGY OF THE BIBLE. 



David teaches the same doctrine. Ps. 16: 9, 10; given at p. 
113, 114. Ps. 16 : 11 ; see E. V. 17 : 14, 15 ; see E. V. Ps. 31 : 
17 ; Heb., . . . shall be ashamed, or, ignominious, unjust, idmu [from 
the verb dum^ they shall be silent in shaul : Gr., hades: Lat., 
fernus: Douay, hell: lX,2i\. ^ sepolcro : E. V., grave: For the noun 
diune Ges. gives, place of silence ; poetically used, says he, for 
hades; citing Ps. 94 : 17 ; 115 : 17. 

Ps. 37: 9 ; Heb., For, evil doers iJcrtiin^ shall be extirpated, cut 
off, perish, fail ; the Gr. verb here is exolothreuo / the Lat., exter- 
mino^ defined, to exterminate ; Douay, and E. Y., shall be cut off ; 

but, [those] awaiting Jehovah [i. e., in their graves ; the same 
figure used by Job in 14 : 14, and, no doul^^, taken by David from 
Job,] erne, those, shall receive as an inheritance earth. 37: 20 ; 
Heb., For unjust iabdu^ shall be lost, destroyed, perish ; yea, ad- 
versaries of Jehovah like preciousness of lambs hlu^ shall be finish- 
ed, spent, perish : ^, in, or, as, smoke Mu. 37 : 22 ; Heb., So that 
blessed of him shall receive as an inheritance earth ; but cursed of 
him ihrtu [see v. 9, %krtun,'\ 37 : 27, 28; Heb., v. 27, Turn aside 
from evil and do good, and shhn^ lie down, or, rest, to, or, for, 
hidden time. Ver. 28, For Jehovah aheb^ breatheth after [i. e., de- 
sireth, or, loveth] mshphth^ that which is just, and not will leave 
forsaken [in the grave] the excellent, or, pious, of him ; ^, to, or, 
for, hidden time they shall be guarded, kept, watched, or, at hid- 
den time they they shall be observed, or, attended to ; but seed, 
or, grain, of unjust Tikrt [see ihrtun in v. 9.] 37 : 29; Heb., Just 
shall receive as an inheritance earth, and shall dwell forever upon 
it. Ps. 37 : 37, 38 ; given imder Kumb. 23 : 10, p. 44, 45, 46. 

Ps. chap. 49; given, p. 132 to 143. 

Ps. 68 : 20 ; Heb., This God, for us God for deliverances, or, 
salvations ; in that to Jehovah Lord, from death goings out [i. e., 
of the just, expressed here by David by its'] : Gr., The God of us 
the God of the sozein, to bring back safe, snatch from death, yea, of 
the Jcurios the exits from the death. [From the Gr. verb s6z6, used 
here, from which is the Gr. noun soterla, defined, recovery, restora- 
tion, we learn that the E. V. words, save, and salvation, so often 
used in the I^ew Testament, mean, restoring from death, — the 
grave.] 

Ps. 71 : 20 ; Heb., . . . tshub, thou wilt bring back, restore, re- 
new, thii, thou wilt cause to live again, w, him, (for, me,) yea, from 
deep hollows of this earth tshiib, thou will bring back, restore, re- 
new ; tol, thou wilt take up, or, bring up, him, (for, me) : for tlic 



THEOLOGY OF THE BIBLE. 



575 



Heb. verb hie (whence tM%) used in the verse, the Gr. uses its verb 
zoopoieo, to restore to animation, make alive again. 

Ps. 88 : 5 ; Heb., Among dead prostrated, like slain lain down 
in grave whom not thou bringest to mind again, yea, those from 
hand of thee ngzrii^ excluded, cut off. 

Ps. 94 : 23 ; Heb., And he will render apon them [the unjust ; 
see preceding verses in E. V.], aun^ nothingness, of them, yea, in 
wickedness of them itsmit, will extinguish, them; itsmit^ will ex- 
tinguish, them Jehovah God of us. [Here we have death as a fina- 
lity ; expressed in the jN'ew Testament by, the wages, penalty, of 
sin is death.] 

Ps. 101 : § ; Heb., Presently atsmit [see itsmit, in the last verse 
cited,] I will extinguish all unjust of earth, so that Jcrit [from krt] 
will extirpate, cause to perish, from o^V, anger, Jehovah, (or, from 
city of Jehovah), all doers of iniquity. Ges. gives o^V, twice, 
marked exactly alike : the first he defines, heat of anger ; heat of 
mind ; the second he defines, a city, a town. It seems to me that 
the first is meant here : city, or, town, of Jehovah does not seem 
to correspond with the word earth in the first clause of the verse. 
Hence, perhaps, it is, that the Douay, and E. V., give land instead 
of earth in the first clause. 

Ps. 102 : 18 ; Heb., Let be written this, /, as to, with regard to, 
c?r, age, ahrun^ latter, or, last, that, or, namely, people created, 
or, produced, shall celebrate Jehovah. 

Ps. 112 : 10 ; Heb., Unjust shall see [the honour of him men- 
tioned in V. 9] and shall be irritated ; teeth of him shall gnash, and 
wasting away, or, dissolving, lusts, or, delights, of unjust, he shall 
be lost, destroyed, perish. [Orthodoxy, in other passages, would 
have the wicked, or, rather the Orthodox souls of them, gnashing 
teeth in the Orthodox hell.] 

Ps. 115 : 17 ; Not those dead can celebrate Jehovah, namely, 
or, that is, not any gone down to dume, place of silence. [See Ps. 
31 : 17, before given.] 

Ps. 119: 119; Heb., Dross, or, refuse, thou causest to return 
every unjust, of earth ; [i. e., to earth ; equivalent to, to dust thou 
shalt return, as a finality ; else it has no significance] : Ital., Thou 
reducest, bringest back, to niente, nothing, not at all, all the im- 
pious of the earth, (like] scum: E. V., Thou puttest away all the 
wicked of the earth, &g. 

Ps. 140 : 10 ; Heb., . . . into fire [the fire of the grave] let them 
fall ; into ditches [for, graves], bl iqumu, that they rise not, or, exist 



576 



THEOLOGY OF THE BIBLE. 



not : Ital., into fosse, ditches, trenches, graves, (whence) they can- 
not rise up again : see E. V. 143 : 11 ; see p. 158. 146 : 4 ; Heb., 
Goeth forth ru-ach, breath, of him, he retarneth to dust of him ; in 
day that abdu, are lost, perish, thoughts of him : Gr., pneuma, 
breath, (for, ru-ach) : Lat., spiritus, breath : Douay, S2:)irit : Ital., 
fiato, breath : E. Y., His breath. 

Prov. 2 : 22 ; Heb., but unjust from earth ikrtu, (see Ps. 37 : 9, 
before given], yea, acting perfidiously shall be swept away, or, 
wiped away, from it. 3:18; Heb., Tree of liv^s [life] she to them 
that hold fast on her : [an allusion to the tree of life in the garden 
in which the first pair were placed.] 

Prov. 10 : 25 ; Heb., As passeth tempest and can, not, exists 
not, unjust ; but just shall be founded for ever : [when raised from 
the dead] : v. 28, 30, see E. V. 

Prov. 11:7; Heb., At death of man unjust, is lost, or, perished, 
hope ; yea, hope aunim, of nothings, negations, is lost, or, perished. 
Ver. 21 ; Heb., Hand in hand not shall be declared innocent, wick- 
ed ; but seed, or, grain, of just shall bring forth: [Paul, in 1 Cor. 
15 : 37, speaking of resurrection, says, bare grain is sown.] Prov. 
11 : 23 ; Heb., Object of desire of just, surely good; hope of un- 
just ohre, passeth away, or, perisheth : Rheims, the expectation of 
the wicked is indignation : Ital., (but) the hope of the impious (is) 
indignation: E. V., is wrath. 11 : 31 ; Heb., Lo, just, in, or, on, 
earth shall be completed, or, finished, or, recompensed ; much 
more, unjust and sinner : [we have elsewhere, the unjust are writ- 
ten in earth. If w^e give completed, finished, for the Heb. verb 
shim used here, we have a paronomasia ; much more, unjust shall be 
completed, finished, in earth: this is, probably the meaning.] 
Prov. 12 : 7 ; Turned back, unjust, and am, not exists, of them; 
[ain, includes the substantive verb to exist, as we have seen] ; but 
house, [grave] of just iomd, shall stand up, arise : [the grave, the 
container, is here, by a familiar figure, put for that which is con- 
tained in it.] 

Prov. 12 : 28 ; Heb., In path of justice [for, justness], life; but 
path of trodden way, to death : [death here can only mean as a 
finality ; else it has no significance ; for all die] : Ital., In the way 
of justice (there is) life ; and in the way of (theii*) by-paths not 
(there is) death : E. V., In the way of righteousness (is) life, and 
(in) the pathway (thereof there is) no death: [One would suppose 
that the Ecclesiastics who gave us the E. Y. would have looked 
either at the Gr., or the Lat., or the Douay, (all which give the 



THEOLOGY OF THE BIBLE. 



571 



same sense as the Heb.) before following the Ital. of this verse. 
Prov. 13:9; Heb., Light of life, just shall gladden ; but lamp of 
unjust shall become extinct : [i. e., for ever ; it can have no other 
sense.] Ver. 13 ; Heb., contemning word, shall be destroyed on 
account of it ; but reverencing precept, he isJilm shall be com- 
pleted, restored, or, shall receive the reward. 

Prov. 14; 12; Heb., There is path to face of man; but ahrit, 
latter state, of it treadeth, or, ways of, death : [as a finality ; for 
just die also] : Gr., . . . but the end of it cometh to bottom of 
hades : Douay, Tl^ere is a way which seemeth just to a man : but 
the ends thereof lead to death : see E. Y. 

Prov. 14: 32 ; Heb., In wickedness of him idhe, is thrust away 
(i. e., perishes, says Ges., under dhe, citing this v.) unjust; but 
ihse, confides at, or, in, death of him, just : Ges., under hse^ citing 
this verse, renders " the righteous confides (in God) in his death," 
i. e., says he, w^hen dying, or as about to die. 

Prov. 15 : 10; Heb., . . . hater of rebuke, or, correction, shall 
die [as a finality of course ; for the just die.] Ver. 24; Path of 
life, to lifting up, to turning mind to ; so that he may escape, or, 
be removed, from shaul beneath : Gr., . . in order that bending out- 
wards from the hades sothe [from soso], he may be brought back 
safe, or, saved from death : [This is an example of the meaning of 
the Gr. verb sdzd^ so often used in the E'ew Testament, — to bring- 
back, save, from death, the grave : and this is the meaning of the 
word save and salvation^ so often used in the E.Y.] : the Douay is, 
that he may decline from the lowest hell: Ital., to be extracted 
from the inferno (that is) beneath : E. V., that he may depart 
from hell beneath. 

Prov. 18: 21; Heb., Death and life, in hand [for, power] of 
tongue ; and breathing after, [i. e., loving], it, shall eat fruit of it. 

Prov. 20 : 20 Heb., Who . . . shall become extinct lamp of him, 
in aishun^ little man, of darkness : (i. e., says Ges., " in the middle 
of the darkness," citing this verse : The Heb., the little man of the 
eye, means the pupil of the eye, in which, says Ges., as in a glass 
a little image of a man is seen, citing Deut. 32 : 10; Prov. 7:2; 
in each of which the word is used : he says, this pretty figure is 
used in many languages.) 

Prov. 21 : 16 ; given before, in connection with, shall remain in 
the tomb. 

Prov. 23 : 14 ; 24 : 12 ; see p. 170. 24 : 14 ; see p. 171,-2. 
Prov. 24 : 20 ; Heb., For not shall be ahrit^ (an) afterwards, (a) 
37 



578 



THEOLOGY OF THE BIBLE. 



latter state, to wicked ; lamp of unjust shall be extinguished : [ne- 
cessarily meaning, for ever] : Douay, For evil (men) have no hope 
of things to come ; the lamp of the wicked shall be put out : Ital., 
For not shall there be any reward for the wicked : the lamp of the 
impious shall be extinguished : E. Y., For there shall be no re- 
ward to the evil (man) ; the candle of the wicked shall be put out. 

[We thus have, in Proverbs, the testimony of Solomon on this 
subject, concurrent with that of Moses in Job and the Pentateuch, 
and with that of David in the Psalms.] 

Isai. 5 : 24 ; see E. V., What stronger figur(^ could be used for 
utter extinction, annihilation ? 

Isai. 25 : 8 ; 26 : 14 ; see E. V. 

Isai. 26 : 19 ; Heb., ihiii [from the verb /le'e,] shall live again, 
revive, dead of thee; nble^ (the) fallen, or, withered, of me iqumun^ 
shall arise, come forth, exist ; eqitsu^ shall be awakened, and shall 
shout for joy, lain down in dust, for dew of herbs dew of thee ; 
but, dust, or, earth, rphaim^ of Rephaites, (a nation of the Canaan- 
ites beyond Jordan, famous on account of their gigantic stature, 
says Ges. I think it is sometimes used in a general sense for men 
of violence,) tphil, [this may be from the verb tphl, and if so, it is, 
shall be spit out, i. e., contemned, or it may be from the verb oiphl, 
and if so, it is, shall become a ruin ; as in Isai. 30 : 13 ; where, for 
nphl^ Ges. gives, as a rupture, breach, (of a wall) becoming a ruin : 
Douay, as a breach that falleth : Ital., as a rupture falling: E. V., 
as a breach ready to fall] : the Gr. in Isai. 26 : 19 takes tphil, to 
be from nphl ; and gives the last clause of the verse thus : but the 
earth, or, dust, of the impious peseitai^ shall fall in, sink, perish : 
Lat., shall live thy dead, my slain shall rise again ; awake and 
praise, who dwell in dust, for dew of light thy dew, and terra, 
earth, or, land, of giants thou shalt diminish into ruin : Douay, 
Thy dead (men) shall live, my slain shall rise again : awake, and 
give praise, ye that dwell in the dust : for thy dew is the dew of 
the light : and the land of the giants thou shalt pull down into 
ruin : Ital., Thy dead shall return to life, the my body dead (also 
it, and) they shall be raised from the dead. Awake, and rejoice, 
ye that dwell in, or, upon, the dust ; for (what, or, such as, is) the 
dew to the herbs, (such shall be) the thy dew, and the soil, or, 
earth, shall throw, or, cast, the trapassati, passed over, ended, 
ceased : E. Y., They dead (men) shall live, (together with) my 
dead body shall they arise. Awake and sing, ye that dwell in 
dust : for thy dew (is as) the dew of herbs, and the earth shall 



THEOLOGY OF THE BIBLE. 



579 



cast out the dead. [Dcres, ye that dwell in dust, and, the dead, 
in the E. V. verse, mean all (lie dead ? • Again, the word hody is 
not used in the Heb., Gr., Lat., or Douay; the E. V. takes dead 
hody from the Ital. : Why did it give dead for the Ital. trapassati f] 

Isai. 34 : 12 ; Heb., ... all princes of her shall be apJis^ nothing, 
or, come to an end. 

Isai. 40: 17, 22, 23, 24', 41 : 11, 12, 24, 29 ; see E. Y. 

Isai. 43 : 17 ; Heb., . . . together they shall lie down, [in the 
grave], not iqumu^ not shall they exist, or, come forth, or, arise ; 
they are extinct, as flax they are gone out, or, quenched : Ges., 
under khe^ citing this verse, renders, they are quenched like a wick. 

Isai. 50 : 11 ; Heb., . . . from hand of me shall be this to you; 
of, or, because of, affliction tshkhmi^ je shall lie down in death, or, 
the grave : [tshkbun, is from shkb, to lie down, very often used of 
death, says Ges., citing 1 Kings 2:10; 11 : 43 ; 14 : 20, 31 ; 15 : 8, 
24 ; 16: 6, 28 ; and, of the dead, citing Isai. 14: 8, where he ren- 
ders, ' since thou wast laid down,' i. e., says he, hast died ; and 
Isai. 14 : 18 ; 43 : 17 [before given] ; Job 3 : 13 ; 20 : 11 ; 21 : 26 ; 
Ps. 88 : 5 ; iu each of which the verb shkb is used.] 

Isai. 51:8; Heb., For as garment shall eat them moth, yea as 
wool shall eat them ss, moth, or, weevil ; but just of me shall be 
caused to exist for ever, yea, ishuoti, delivered of [by] me, to circle 
of circles, or, to age of ages, [equivalent to for ever in the verse] : 
Ges. defines ishuoe, poetically, ishitote, says he, ' that which is de- 
livered,' citing Ps. 3 : 2 ; 80 : 2 ; Isai. 26 : 1, 18 ; in each of which 
the word is used : in its poetical form in the verses in Psalms, and 
in Isai. 26 : 18. 

Isai. 57:2; Heb., He [the just, v. 1,] shall enter safety, or, 
peace; shall be at rest on, or, in, beds [i. e., graves, as we have 
seen] of them, elk, (the) walking (i. e., says Ges., the living), just, 
or, upright : [i. e., they who have lived a just, upright life. The 
language of the Catacombs is the language of this verse.] 

Jerem. 17: 13; Heb., Hope of Israel, Jehovah ; all deserting 
thee ibshu, shall be dried up, or, put to shame, — ignominy ; (the) 
turned aside from me, in earth shall be written. Jer. 51 : 39 ; Heb., 

I will make them drunken, to the end that they may exult, 
and sleep (a) sleep eternal, and not awake, saith Jehovah. Ver. 57; 
Heb., . . . and they shall sleep (a) sleep eternal, and not awake, 
saith that King; Jehovah of hosts, [hosts of the heavens, as we 
have seen], name of him. 



580 



THEOLOGY OF THE BIBLE. 



Several passages from Ezek. have already come in our way 
under other Avords, and have been given. 

Daniel 12:1; Heb., And at time that which to be, iomd^ shall 
arise mikal^ [composed oi mi k al: in the Heb., words and letters 
are all written together.]— k al^ who like God, [god-like, divine, 
holy], that leader, or, prince, that groat, that ariseth o?, over, or, as 
a rule, standard of, people of thee ; and shall be time of distress 
which not having been from existing of nations until that time : 
and at time that shall be brought forth people of thee every which, 
or, every of Avhich, having attained to being written in book : (i. e., 
says Ges., in the book of life, citing Ps. 69 : 28) : Dan. 12:2; Heb., 
w, yea, many sleeping in earth's dust [meaning the same as those 
written in the book of life, at the close of v. 1] shall be awakened, 
ale^ these (are) to (a) life eternal, but a/e, others, (are) to contempt 
to contempt eternal. \Ale . . . ale^ means, these . . . others ; see 
Ges., citing Isai. 49 : 12 ; where ale is used three times : the Ital. 
there gives, the ones . . . the others . . . the others . . . Douay and 
E. Y., these . . . these. So ahd . . . a/id, means one . . . another ; 
Exod. 17 : 12 : the Ital., and E. V., there give, one . . . the other. 
So a7ie u ane^ means, hither or thither ; 1 Kings 2 : 36, 42 : Ital., 
neither here nor there: Douay, and E. V., any whither.] 

For the meaning of the closing words of Dan. 12 : 2, I refer to 
Job 8 : 22, before given. What greater ignominy than the grave 
for ever, the grave of a dog ? 

In this V. Dan. 12 : 2, we have only to insert are before 'to (a) 
life eternal,' and are after ' others,' and this v. teaches what all 
Scripture teaches, namely, the resurrection of the just, and the 
non-resurrection of the unjust. The Heb. Scriptures rarely, almost 
never, use the substantive verb to he in any of its parts. Hence 
we have are, shall he, is, was, were, &c., inserted all through the 
different versions, including the E. V. And many such insertions 
are found in this very book of Daniel. And in this very 12th chap, 
alone we have inserted in the E. V., v. 1, that shall he ; v. 6, was, 
and it shall he ; v. 7, was, and it shall he ; v. 8, shall he ; v. 9, are ; 
V. 11, there shall he. And in this very verse James's Ecclesiastics 
actually did insert a word, and that a word wrongly inserted ; the 
Ital. having inserted e, which is generally rendered and, thongh 
the E. V. sometimes renders it yea. The Ital. gives, the ones to 
life eternal, and the others to infamy (e) to infamy eternal : the 
Lat. gives, alii . . . alii ; to be rendered, some . . . others : the 
Douay gives, some .... others : Gr., houtoi, these . . . houtoi. 



THEOLOGY OF THE BIBLE. 



581 



others. The E. V. could insert a word it had no right to insert, 
but not a word which the sense requires to be inserted or to be 
understood, aud which it inserts in numberless instances all through 
the Bible. And Orthodoxy not only will not insert the proper 
word ; nor agree that it is to be understood ; but, in the first place, 
refuses to read, these . . . others, as if perceiving that these would 
refer to the many that shall awake ; and, next, (as it so becomes 
necessary it should do), for many^ reads, all shall awake ; and thus 
insists that this verse teaches, not only the resurrection of the just, 
but also, the resurrection of the unjust, to Orthodoxy's eternity of 
misery ; and, having got thus far in its attempt to derive its dog- 
ma from this verse, (which is its standard Old Testament text for 
the dogma), it must of course crucify, — subdue — ^the verse to the 
end, and insist, that shame (and) everlasting contempt, mean, eter- 
nal conscious misery. The insertion of are once in the verse, that 
is after these, is sufficient : these, that is, the many who shall be 
awakened, are to a life eternal ; but others, (necessarily meaning, 
those who will not be awakened), to contempt to contempt eternal. 
Indeed, without inserting are at all, the verse is perfectly plain : 
Heb. yea many sleeping . . . shall be awakened ; these, i. e., these 
many, to a life eternal; others, i. e., those who will not be awaken- 
ed, to contempt, &c. : the word are would necessarily be to be 
understood after these, and after others. 

Having met the name miJcal, Douay, and E. Y., Michael, let 
us understand who is signified by it in the prophecy. Ges. defines 
mikal, who like God. Mi is generally interrogative ; but is used 
also for pointing out ; Ges., citing 1 Kings 1 : 20. Mikal occurs, 
also, in Dan. 10 : 13 ; where the Heb. is, . . . but lo mikal, first of 
those leaders, or, princes, those chief, came to help of me. We 
are dealing with prophetic language, — the peculiar language of 
prophecy. The E. V., in 10 : 13, gives, Michael, one (Margin, " or, 
the first ") of the chief princes. Our Editors, in the margin, say, 
this may mean Christ himself. I have no doubt it means the 
Christ, the Christ of prophecy. 

As to ol, in Dan. 12:1, and its meaning — as a rule, or, stand- 
ard, or, example to be imitated, all which Ges. gives for it, citing 
Ps. 110: 4, and other passages. The Heb. in Ps. 110 : 4 is, . . . 
thou, priest for ever (i. e., thou art a priest for ever) ol dbrti mlki- 
tsdq, which Ges., under dhre, renders, according to the manner of 
Melchisedec. The two Heb. words are, mlk, king, tsdq, of right- 
eousness, — ^justness. Ges. gives the two words together, and de- 



582 



THEOLOGY OF THE BIBLE. 



tiDes tliem, "king of righteousness; king of Salem — Jerusalem, 
and priest of Jehovah ; " citing Gen. 14 : 18 ; Ps. 110 : 4. So that 
the Chi'ist, to be a priest according to the manner of Melchisedec, 
was to be a priest of Jehovah, and king of righteousness. 

We have, also, the Archangel, i. e., the chief angel, messenger, 
— apostolos, sent one, the Chief Apostle, i. e., the chief sent one. 
All the apostles were sent ones ; ajMstolos is, a sent one ; one sent 
on a mission. The Christ was the Chief sent one, — angel — mes- 
senger, — apostle. He was also a prophet; both 2i for-speaker and 
a fore-speaker / in both which senses he spoke for God. We thus 
have his three titles ; prophet ; mXki- tsdq, priest of Jehovah, and 
king of righteousness. And his title Messiah . . is in Heb., onsh- 
ih, anointed of Jehovah ; for which, says Ges., the Gr. gives, the 
Christ OS of Jcurios^ [the Gr. christos is, anointed], a title of honour, 
says he, given to the kings of Israel as being consecrated to God by 
anointing, and therefore holy; citing 1 Sam. 2 : 10, 35; 12 : 35, and 
many other passages. And for the Heb., that priest which msh-ih^ 
he cites Lev. 4 : 3, 5, 16, i. e., says he, the high priest. 

Habak. 2:4; see p. 216. 

Wisdom, 3 : 3, 4 ; see p. 227. 

2 Macab. 7 : 9, 14 ; see p. 254. 

We proceed to the ISTew Testament. 

Mat. 3:9; Gr., And think ye not to say : Father we have 
which Abraham : for I say to you, that is able God out of these 
stones to awaken children to Abraham. [This was said to the 
Pharisees, who, as elsewhere also appears, thought that all Israel, 
or, at least all Pharisees, because children of Abraham, would be 
raised from the dead. It is elsewhere said, flesh and blood cannot 
inherit, &c. : which means, as has been well said by another, not 
because you are of the flesh and blood of Abraham, i. e., children 
of Abraham, will you inherit, &c.] 

Mat. 3:12; Gr., . . . and he will bring together the wheat of 
him, but the chafl" he will barn to ashes with (a) fire unextinguish- 
able [i. e., the fire of the grave to utter extinction.] 

Mat. 5 : 20 ; Gr., For I say to you, that if not shall superabound 
the justice [for justness] of you more than of the Scribes and Phar- 
isees, ye shall not come into the hasileia^ sovereign rule, royalty, 
government, of [i e., proceeding from] the heavens. 

Mat. 7 : 13, 14 ; Gr., . . . wide the gate . . . which leading to the 
apokiccji, loss, perdition, &c. Ver. 14 ; Gr., For narrow . . . which 



THEOLOGY OF THE BIBLE. 



583 



leading to the life, &c. [The life can mean nothing else than life 
from the dead ; and loss, perdition, in v. 13 can mean nothing else 
than extinction and non-resurrection.] 

Archbishop Whately, as to the meaning of the words life and 
death, in reference to the just and the unjust, has the following : 
" And yet, to thei7' condition [that of the unjust] the words 'life' 
and 'immortality' never are applied in Scripture. If therefore we 
suppose the hearers of Jesus and his Apostles to have understood, 
as nearly as possible in the ordinary sense, the words employed, 
they must naturally have conceived them to mean, if they were 
taught nothing to the contrary, that the condemned were really 
and literally to be ' destroyed,' and cease to exist ; not, that they 
were to exist for ever in a state of wretchedness. For they are 
never spoken of as being kept alive, bat forfeiting life." 

" And again, ' perdition,' ' death,' ' destruction,' are employed 
in numerous passages to express the doom of the condemned. All 
which expressions would, as I have said, be naturally taken in 
their usual and obvious sense, if nothing were taught to the con- 
trary." 

The Archbishop then proceeds to say, that " from other ex- 
pressions, as ' everlasting fire,' ' unquenchable tire,' ' where their 
worm dieth not, and the fire is not quenched,' <fcc., a large pro- 
portion of Christians infer that the expressions, ' perdition,' ' death,' 
' destruction,' &c., are to be understood, not in their ordinary 
sense, but figuratively, to signify an immortality of sufiering." 
But the Archbishop answers, very sensibly, and conclusively, that 
the expressions, ' everlasting fire,' &c., [as above,] " may mean 
merely that there is to be no deliverance^ — no revival, — no resto- 
ration, — of the condemned. ' Death' simply, does not shut out the 
hope of being brought to life again : ' eternal death ' does. ' Fire ' 
may be quenched before it has actually consumed what it is burn- 
ing : ' unquenchable fire ' would seem most naturally to mean that 
v^^hich destroys it utterly." 

This book of the Archbishop is calculated to do good ; but he 
would have done more good if, for reasons that we may conjecture, 
he had not kept his gloves on while handling his Orthodox hell 
fire brethren. And he would have done still a vast deal more good 
(he being confessedly one of (to say no more) the ablest Ecclesias- 
tics of the century), if he had got entirely right himself, (he may 
have been so in his own mind,) and had been able to use Heb. 
Scripture language, that used in the originals, instead of using, as 



584: 



THEOLOGY OF THE BIBLE. 



he generally does, the language of the E. V. And to me it is mar- 
vellous that he should sometimes use language from which he may 
be supposed possibly to mean, that the unjust do not become final- 
ly extinct at and by death ; but are to be put an end to at some 
later period by a course of more or less protracted suffering. Hav- 
ing got to the idea of the final extinction of the unjust, it is almost 
incredible that such a man should not see that death was that final 
extinction. 

Does the reader think it any thing short of absurdity to sup- 
pose, that the people who heard the Christ and his Apostles did 
not understand their words ' death,' and ' life,' ' perdition,' ' death,' 
' destruction,' in their ordinary sense : that they would take these 
words to be figurative ; and would take the expressions ' everlast- 
ing fire,' ' unquenchable fire,' ' their worm dieth not, and the fire 
is not quenched,' to be literal ? accustomed as they were to the 
Oriental hyperbolical style of speaking, Fire being the destroy- 
ing element, these last expressions were the strongest possible 
figurative representations of utter extinction at and by death. One 
would think, that if the Christ and his Apostles, by death meant 
eternal life in misery, it would have been no more than fair towards 
the hearers they addressed, clearly to define what they meant by 
the word. They had not the benefit of our Orthodox teachers. 

In Mat. 8:11, the Gr. is, the basileia [see Mat. 5 : 20] of [i. e., 
proceeding from] the heavens ; [equivalent, as we have seen, tp, 
proceeding from God]. In v. 12 the Gr. is. But those sons, or 
children, of that hasileia shall be cast out into that darkness which 
outer ; there shall be the wailing and the gnashing of the teeth. 
The Orthodox Alford, in a note to this verse, says, the children, 
[i. e., they of the flesh and blood of Abraham,] means, the natural 
heirs, but disinherited by rebellion ; and that, the darkness the 
outer, means, outside the lighted chamber of the feast, citing Mat. 
22 : 13 ; Ephes. 5 : 7, 8. And as to the wailing and gnashing of 
teeth he says : The articles here are not possessive, as Middleton 
supposes ; they rather import the notoriety and eminence of the 
wailing and gnashing. 

Mat. 10 : 38 ; see p. 257-8. 

Mat. 10: 39; see p. 262. I add here: shall find the psuche^ 
breath, of him, means his breath shall be restored, — he shall be 
made alive again, — be a child of the resurrection. 

Mat. 11 : 5 ; E. V., . . . the dead are raised up. Does this mean 
all the dead ? See the v. And does the E. V., the dead, in Mat. 



THEOLOGY OF THE BIBLE. 



585 



10 : 8, and, the dead, in Isai. 26 : 19, mean all tlie dead ? Mat. 
13 : 38 ; Gr., . . . the good seed, these are the children of the hasi- 
leia [see Mat. 5 : 20] ; but the tares are the children of the poneros^ 
bad [seed.] 

Mat. 17: 13; Jesus himself says: Gr., ... he shall be raised 
again. See also Luke 9 : 22, given after. 

Mat. 18:3; Gr., . . . unless ... ye shall not enter into the hasi- 
leia of [i. e., j^roceeding from] the heavens : for this, Alford gives, 
' into the Christian state.' The Rheims, and E. V., give, into the 
kingdom of heaven. [What has the reader of the E. V. formerly 
' understood, and what do hearers of Orthodox sermons understand, 
by the kingdom of heaven ?] 

Mat. 18 : 6; Gr., But whoever shall give cause of offence one 
of these small, or, unimportant, which believing in me, it were 
useful to him [i. e., it would have been] that he had hanged (a) 
millstone of an ass upon the neck of him and that he had sunk in 
the midst of the sea : Alford gives, and that he should have been 
drowned ; i. e., says he, ' before the day when he gives this offence.' 
[I have actually had this verse cited to me from the E. Y. as sus- 
taining the theory, the immortal soul and the resurrection of the 
unjust. It might have been better for him in many senses : one is 
sufficient for such a conceit : he would not have had that sin to 
repent of : to say nothing of the hyperbole ; a very common figure 
in Scripture. This, and many equally idle attempts to derive such 
a theory from the Bible, are just so many proofs that there is no 
such theory in the Bible.] 

Mat, 18: 11 ; Gr., For came the son of the man sosai [from 
sdso, the meaning of which has been given] to, the, or, that which 
was, apololos, lost, perished. 

Mat. 18 : 14 ; Gr., So not is (a) will, or, desire, before the Fa- 
ther of you, which en, on, or, in, heavens, that should be lost, per- 
ish, one of these small, or unimportant [which believing in me, v. 6], 

Mat. 19:16; Gr., . . . what good shall I do that I may have (a) 
life eternal? Ver. 17; Gr., Why callest thou me good? None 
good but one, God ; but if thou wishest to come to, or, into, ten 
zom, that life, keep the precepts. 

Mat. 19 : 25 ; Gr., . . . who then dunatai, is able to, or, can, 
sothenai, [from the same verb sdzo\ be brought back from death, 
[i. e., receive a life eternal from the grave ; and that this is the 
meaning of the verb sozo, (for which the Rheims, and E. Y., give, 
save,) is shewn by what Christ says in the subsequent verses, in- 



586 



THEOLOGY OF THE BIBLE. 



eluding verse 29 ; which is, Gr., And every who ... (a) life 
eternal shall receive as a portion. 

Mat. 20 : 28 ; Gr., Just as the son of the man not is come to be 
served, but to serve ; yea, the psuche^ breath, of him (a) price paid 
for a ransom in exchange for many, [llany^ the same word used 
in Dan. 12 : 2. Why does not Orthodoxy read all for many here, 
as it does there ? And does many in Isai. 53 : 12 mean all?^ 

Mat. 22 ; 23-32, Christ's answer to the Sadducees ; see p. 323, 4, 
5. I give again here v. 30 ; Gr., For in the resurrection neither 
marry they, nor are given in marriage, but o5, as, just as, like, an- 
geloi, messengers, announcers, of God en^ on, or, in, ouranos 
are : Ital., nel cielo^ upon, or, in, the sky, the heaven : [' the resur- 
rection,' in this answer of Jesus to the Sadducees, who denied any 
resurrection, necessarily means, the entire resurrection, — all that 
will be raised : all that will be raised, he says, will be like angeloi^ 
&c. The verse is a plain proof that none but the just will be 
raised. For God en ouranos, see Mat. 18 ; 14.] 

Mat. 25 : 46 ; Gr., And apeleusontai [from aperchomai\ shall go 
away, metaph., die, drop off, says Donnegan, houtoi, these, els, in, 
or, to, kolasis, (a) cutting off, eternal ; but the just (are) eis, to, or, 
for, (a) life eternal, [kolasis is from the verb kolazd, to cut off.] 
It occurs in the Gr. of Ezek. 18 : 30 ; Gr., . . . turn away from all 
the impieties of you, and not shall they be to you eis, to, or, for, 
kolasis, (a) cutting off, of (i. e., by reason of) iniquity; Douay, 
and E. V., iniquity shall not be your ruin. And in Ezek. 44 : 12 ; 
Gr,, . . . and it became to the house of Israel eis, to, or, for, kolasis, 
(a) cutting off, of [by reason of] iniquity : Douay, and were a 
stumbling block of iniquity to the house of Israel : E. V., and 
caused the house of Israel to fall into iniquity. And in Wisdom 
of Sol. 3 : 2, 3, 4 ; Gr. v. 2, They seemed in eyes of foolish teth- 
nanai, to have lain dead, or, perished, and was reckoned an injury 
the issue, or, termination, of them, v. 3, And the from us going, 
or, carrying, (a) crushing, but they are in eirene, peace, rest : [the 
language of the Catacombs] : v. 4, For and though in, or, as to, 
sight of men kolasthbsi7i [from Jcolazd], they be cut off, the hope 
of them of immortality full : [i. e., they had in life that hope] : 
Douay, v. 2, In the sight of the unwise they seemed to die : and 
their departure was taken for misery : v. 3, And their going away 
from us, for utter destruction : but they are in peace. Yer. 4, And 
though in the sight of men they suffered torments, their hope (is) 
full of immortality : E. V., v. 2, same as Douay, except is taken. 



THEOLOGY OF THE BIBLE. 



587 



for the Douay was taken: v. 3, same as the Douaj, except to he, 
for the Douay /or, before ' destruction : ' v. 4, For though they be 
punished (Douay, though they suffered torments) in the sight of 
men, yet (is) their hope full of immortality. And in Wisd. of Sol. 
16 : 9 ; Gr.', For, them indeed bites of locusts and of flies, or, gnats, 
killed, and not \yas found (a) cure to, or, for, the psuche, breath, 
of them, [i. e., for them,'] because befitting they were by such ho- 
lasthmai [from Jcolazo], to be cut off ; Douay, For the bitings of 
locusts and of flies killed them, and there was found no remedy 
for their life : because they were worthy to be destroyed by such 
things: E. Y., For, them the bitings of grasshoppers and flies 
killed, neither was there found any remedy for their life : for they 
were worthy to be punished by such. Does the E. V., by giving 
punished for the verb Jcolazo here, mean what Orthodoxy would 
have us understand by the E. Y. word punishment for kolasis in 
Mat. 25 : 46, namely, eternal conscious punishment ; and that by 
grasshoppers and flies in the Orthodox hell ? And in 2 Pet. 2 : 9 
we have, Gr., oide, knew kurios pious out of trial, or, temptation, 
to deliver, but unjust eis, to, or, for, (a) day of decision, or, final 
issue, kolazomenous [from kolazo], to be cut off", to keep. Read in 
E. Y. the preceding verses, Lot's deliverance : v. 9 shews the cut- 
ting off of the inhabitants of Sodom and Gomorrah : The Rheims 
is. The Lord knoweth how to deliver the godly from temptation, 
but to reserve the unjust unto the day of judgment to be torment- 
ed : E. Y., . . . knoweth . . . and to reserve the unjust unto the 
day of judgment to be punished. And in 1 John 4 : 17, 18, we 
have, Gr., J^n, through, that [the love of God, v. 16] is perfected 
the love [love] with us, that freedom of speech we may have at 
the day of the /crisis, the decision, or, final issue : hoti, that, or, 
because, just as he [Jesus, v. 15] is [for, was, or, will be,] also we 
are [will be] in this world. Yer. 18; Gr., Fear not exists in the 
love, but the perfect love castetli out the fear : for the fear [fear] 
kolasis, cutting off, hath: who, indeed, fearing, is not perfected in 
the love: For kolasis, in v. 18, the Rheims gives, pain ; and the 
E. Y., torment. 

Mat. 26 : 24 ; Gr., The son of the man indeed hupagei, is 
brought down, or, under, just as gegraptai, is written [it was pre- 
dicted that he would be put to death], but alas to that man 
through whom the son of man was handed over : good en, was, 
auto, to him, if not were born that man. [I have heard this verse 
also cited as giving support to the theory — the immortal soul and 



588 



THEOLOGY OF THE BIBLE. 



the resurrection of the unjust, to eternal conscious misery; as if 
such a theory could derive any countenance from a comparison of 
Judas's treason and his being eternally branded as a traitor to his 
Lord, with never having existed : to say nothing of the expression 
being a phrase.] 

Mat. 27 : 52, 53 ; Gr., And the mnemeia, secure places where 
precious things are stored up and preserved, were opened ; and 
many somata, persons, of those lain down to rest, or, sleeping, 
holies, stood up, or, arose : v. 53 ; Gr., And going out of the 
mnemeion next after the raising of him went into the holy city and 
enephanisthesan, were shown, to many. [Somata^ here, as we have 
seen in many other places, means, persons : it was not the dead 
bodies that stood up, and went, &c. What became of these per- 
sons afterwards ? Again, could anything more plainly show than 
do these verses, that these holies were at rest, or, sleeping, in the 
mnemeiois f 

It is not necessary to go through the other three Evangelists 
on this subject. They each give the one Gospel. 
Mark 8 : 36, 37 ; see p. 268, 9. 
Mark 10 : 17 ; see p. 269, 270. 
Mark 10: 30; see p. 270. 

Mark 12 : 25 ; Gr., For when ek nekron^ from among dead, they 
shall stand up again, neither &c., . . . but are as angeloi^ messen- 
gers, announcers, which en tois ouranois, as to, in regard to, the 
heavens, [i. e., to the hasileia of (proceeding from) the heavens.] 
This verse also, as does the parallel verse in Mat., proves the resur- 
rection of the just only. The Christ was speaking on the general 
subject of resurrection : the Sadducees did not believe in any resur- 
rection : and therefore, when he says : * When from among dead 
they stand up, — arise, expressed in Mat. 22 : 30 by * in the resur- 
rection,' (the expression in Mark is impersonal,] he necessarily 
means that all who will be raised from among dead will be as an- 
geloi, &c. Each of these expressions, that in Mat., ' in the resur- 
rection,' and that in Mark, ' when they shall arise,' includes all that 
will be raised: they all are [i. e., will be, present for future] as 
angelo% &c. 

Luke 9 : 22 ; Gr., [Jesus] Saying : That it is necessary the son 
of the man many [things] to suffer, . . . and to be killed, and the 
third day to be raised up. 

Luke 9 : 25 and 56 ; see p. 273. 

Luke 9 : 62 ; Gr., Said, but, to him Jesus: No one putting the 



THEOLOGY OF THE BIBLE. 589 

hand of him upon plough, and looking to ta^ the [things] behind, 
euthetos^ fitting well, or, adapted, is, eis^ to, or, for, the basileia [see 
Mat. 5 : 20] of [i. e., proceeding from] God. Luke 10: 12, 13, 14, 
15 ; Gr., y. 12, I say, but, to you, that to Sodom en^ at, that day 
more tolerable shall be than to that city : [more persons of Sodom 
shall be saved, than of that city.] Ver. 13, Alas to thee Chorazin, 
. . . for if in Tyre and Sidon were those influences which were in 
yon, long ago an^ perhaps, in sackcloth and ashes seated they 
would have changed mind. Ver. 14, But to Tyre and Sidon more 
tolerable shall be en, at, that krisis, final issue, than to you. Ver. 
15, And thou Capernaum, which even to the heaven having been 
exalted, even to hades shall be brought down : [i. e., to the grave 
as a finality]. 

Luke 11 : 31, as my copy of the Greek text is : (Alford's cor- 
rections of this text are given below,) jQneen of South shall be 
raised up en te krisei meta ton andrfm, at the final issue with the 
men [with men, without our article] of this generation, and shall 
condemn them, [the ISTinevites] : the Douay is, The queen of the 
South shall rise in the judgment with the men of this generation, 
and shall condemn them: E. V., the same. Alford, in his Prole- 
gomena, chap. 6, see. 9, says : " The principles on which I have 
revised the text [the Greek of the New Testament] have been al- 
ready explained in the Prolegomena to my second volume, ch. 5. 
There I have given at length Griesback's Canons, which are on the 
whole sound and useful. My aim has been, in every case, to en- 
deavour to mount up to the original reading — the reading which 
may be supposed to have given rise to the variations. I will here 
only subjoin some remarks which seem to belong peculiarly to the 
criticism of the Gospels." Sec. 10. "Fevf readers are at all aware 
to what an extent the process of assimilating the parallel places 
in the Gospels has gone. It is in these that by far the greater 
number of various readings is invariably found, whereas in passa- 
ges contained in one Gospel only they are comparatively few. 
And in this, the oldest and best manuscripts are nearly as much at 
fault as those which are later and less valued. So that sound criti- 
cism renders it necessary, in every case where some other consider- 
ation does not interpose, to prefer the reading which difiers from 
that best supported in the parallel places, to that vrhich agrees 
with it." 

When Alford, in the Greek of the New Testament, comes to 
Luke 11 : 31, above given from the Gr. of my copy, he says ' error 



690 



THEOLOGY OF THE BIBLE. 



from tlie word south following ;' ' en te hrisei meta ton andron 
omitted ;' referring to the manuscripts omitting these words. So 
that by the corrected text, the reading of this verse Luke 11 : 31 
is, Queen of South, of this generation [i. e., she being of this gene- 
ration], shall be raised up and shall condemn them [this generation. 
And their condemnation will appear, as has before been said as to 
the meaning of another verse, by their not being raised up.] And 
Alford shews, that the same correction is to be made in Luke 
11 : 32, giving the manuscripts. Alford, in chap. 6 of his Prolego- 
mena, says : " The critical authority of the received text (of the 
New Testament) is very feeble." 
Luke 12 : 4, 5 ; see p. 274. 

Luke 13: 3 ; Gr., No, I tell you: but if ye change not mind, 
all ye equally, or, likewise, apoleisthe^ will be lost, destroyed to- 
tally, perish. Ver. 5 ; Gj-., the same. 

Luke 14 : 14 ; Gr., And blessed thou shalt be, because not poss- 
ess they to requite thee ; ga7\ so then, thou shalt be requited e;?, 
through, by means of, the resurrection of the just. [This verse of 
itself teaches the whole Scripture doctrine of resurrection. It says, 
there will be a resurrection of the just, and you shall be a partaker 
of it, and so be requited.] Ver. 15 ; Gr., . . . blessed who [he or 
she who] shall eat bread in the hasileia^ sovereign rule, royalty, 
government, of [i. e., proceeding from] God. [Do Orthodox souls 
eat bread in the Orthodox heaven ? Or is it not to be in the 
newly prepared and restored earth that the risen holies will eat 
bread ?] 

Luke 16 : 9 ; Gr., And I to you say : Make to yourselves friends 
ek, by, the riches, or, money, of [i. e., proceeding from] the injus- 
tice [i. e., unjustness], in order that when eMiplte^ ye fail, go out, 
[like a candle], die, dexdntai [from dechoonai], they may take, you 
to the eternal covers : [i. e., to your graves, which will be your 
eternal houses, or, covers : meaning, probably, Avith pomp.] 

Luke 16: 22 and verses following, — the parable of Dives and 
Lazarus ; it has been given before. 

Luke 17 : 33 ; see p. 275. 

Luke 20 : 35 ; Gr., Those, but, deemed worthy of that 
alOn, time, life, tucheln^ to be, or, find themselves, even of that 
standing up again which eJc neJcron^ from among dead, neither 
marry, <fcc. 

Luke 22 : 29, 30 ; And I set in order to, or, for, you, just as 
hath sot in order, to, or, for, me the Father of me, hasileia^ (a) 



THEOLOGY OF THE BIBLE. 



591 



sovereign rule, royalty, goveriiment : x. 30 ; That ye may eat and 
drink epi, upon, or, at, the table of me, en, in, or, at, the hasileia 
of me : and that ye may sit on seats judging [i. e., ruling] the 
twelve tribes of Israel. 

Luke 23 : 43 ; see p. 493, 494, 495 ; under the word Paradise. 

John 1:12; Gr., As many, but, as received him, he bestowed 
[through the sacrifice of him] on them exousia, privilege, children 
of God genesthai, to be, be born, or, become ; to those believing 
in, or, on, the name of him : Rheims, . . . power to be made 
the sons of God : E. Y., power (Margin, or, privilege) to become 
the sons of God : v. 13 ; Gr,, Which not of bloods, not at all of de- 
sire of flesh, [carnal desire,] not at all of desire of man, but of God 
were born. [Here, also, the Pharisees are told, that their being 
children of Abraham will not give them resurrection.] John 1:36; 
Gr., . . . Behold, the amnos, male lamb, of God [the sacrifice, vic- 
tim of sacrifice, provided by God, as an atonement for them who 
look to and trust in the sacrifice]. 

John 3:15; Gr., that every who believing in him not apoletai^ 
should be lost, destroyed totally, perish, but should have (a) life 
eternal. Ver. 16 ; Gr., For so loved God the world, that the son 
of him, the monogene, the born alone, produced alone, he gave, 
[i. e., him who was pre-eminently the son of God, because born 
Vvathout sin,] that every who believing in him not apolttai [see v. 
15], but should have (a) life eternal. Ver. 18 ; Gr., who believing 
in him not krmetai, is judged, passed sentence on, condemned ; but 
who not believing, already Jcekritai [the same verb], is judged, 
passed sentence on, condemned. [We are all under sentence of 
death, because all under sin ; and death, extinction, is the wages, 
penalty, of sin ; and they only who believe will be relieved from 
the full execution of the penalty, by being raised from the dead.] 

John 3 : 36 ; Gr., Who believing in the son hath [for will have, 
present for future, very common] (a) life eternal ; but who want- 
ing faith, disbelieving, in the son, not shall see life [i. e., from the 
dead], but the anger of God remaineth fixed, or, abideth, upon him 
[i. e., death, the effect of the anger of God against sin, abideth on 
him]. John 4 : 36 ; Gr., But he who . . . gathereth fruit eis, to, or, 
for, (a) life eternal. John 5 : 24 ; Gr., . . . that who the word of 
me hearing, and believing him that sent me, hath [for, will have] 
(a) life eternal : and to, or, into krisis, final issue, condemnation, 
not cometh [not shall come], but is gone away [i. e., shall go away] 
out of the death [the grave] into the life [i. e., shall be raised to 



592 



THEOLOGY OF THE BIBLE. 



life again] : E. V., . . . hath everlasting life, and shall not come 
into condemnation. John 5 : 25 ; Gr., . . . that cometh a time, 
even now is, when the dead [dead, without the article, because be- 
fore an abstract noun, and we have had numberless instances where 
the Douay, Rheims, and E. V., do not render the Gr. article] 
will hear the plione^ sound, or, voice, of the son of God ; and those 
having heard, or, who hear, will live again. Ver. 26 ; Gr., For 
even as the Father hath life in himself, so edohe [first aorist], he 
gave hai^ also, to the son life to have in himself: [i. e., to bestow 
life from the dead through belief in him.] Ver. 27 ; Gr., And 
exousia^ privilege, [see margin to John 1 : 12, before given,] gave 
to him also /crisis, condemnation [see v. 24], to do, because (a) son 
of man he is [i. e., was, and will be]. Yer. 28 ; Gr., Do not' won- 
der at this : that cometh a time en, at, which all those in the 
-^mntmeiois, secure places where precious things are stored up and 
preserved, will hear the sound, or voice, of him, v. 29 ; Gr., And 
ekporeusontai, shall have exit, or, go out, those the good having 
done, in (a) resurrection of life : but those the bad having 
done, [are] in (a) resurrection of krisis, condemnation, [i. e., they 
shall not rise ; but the condemnation of them rises, namely, by 
their not rising : and till then it will not be known by any but 
God, to how many, and whom, death is the krisis, condemnation, 
final issue. See Rom. 5: 16, 18 ; Heb. 6:2; given in their order. 
Observe, reader, that there is no stop, not even a comma, in the 
Greek after 'And eJcporeuso7itai.^] The Rheims of v. 29 is, Abd 
they that have done good things, shall come forth unto the resur- 
rection of life ; but they that have done evil, unto the resurrection 
of judgment, [for the Gr. Jcrisis] : Ital., And uscwrm?io, shall issue, 
they that have done good in resurrection of life ; and they that 
have done evil in resurrection of condemnation, [for the Gr. krisis'] : 
E. v.. And shall come forth ; [with a semicolon, which, with the 
language used in the E. V. of verse 28, makes, all that are in the 
graves shall come forth ;] they that have done good unto the res- 
urrection of life ; and they that have done evil, unto the resurrec- 
tion of damnation [for the Gr. krisis] : The E. V. using damnation 
where the Rheims uses judgment, and the Ital. condemnation : and 
we have seen ' that Orthodoxy, by damnation, means, continuous 
eternal infliction of conscious punishment. For this same Greek 
word Jcrisis in v. 24, the Rheims gives, judgment ; the Ital., giudi- 
cio, judgment, sentence, decree; and the E. V., condemnation. 
[For the meaning of the Gr. verb krlnO, and the noun /crisis from 



THEOLOaY OF THE BIBLE. 



593 



thai, verb, see under 1 Cor. 5 : 1, 2, 3, 4, 5, 6.] Aliorcl, beginning 
with V. 24, says : that v. to and including v. 30, is an expansion 
of the two assertions in v. 21, 22, "the zoopoiei in v. 21 and the 
hrinei in v. 22 — intimately bound up as they are together. There 
is a parallelism in v. 24 and 25 which should be noticed for the 
right understanding of the words. Who the word of me hearing, 
in the one, answers to oi 7iekroi shall hear, in the other. It is a 
kind of hearing which awakens to life." And as to v. 25 he says, 
" This verse continues to refer to spiritual awakening from the 
dead. The ' cometh a time and now is ' is an expression used of 
those things which are to characterize the spiritual kingdom of 
Christ, which was even now begun among men, but not yet 
brought, until the day of Pentecost, to its completion. Oi nek- 
roi^ in reference to ' out of death ' in v. 24, ' the spiritually dead,' 
in V. 28 his call to awake, in its widest and clearest sense ; — by 
His own preaching, by His Apostles, His ministers, &c., &c. In 
all these He speaks to the spiritually dead. ' They who have heard 
it, or, who hear it, shall live ' in v, 25, determines the v. to be 
spoken of spiritual, not bodily awakening. Those having heard 
are the persons to whom the Lord cried so often, ' who having 
ears to hear, let him hear : ' — the persons who stand opposed to 
those addressed in v. 40, ye will not come to me, that ye may have 
life." And this same sense of making alive, awakening, i. e., spiri- 
tually, he follows through v. 26 and 27. But when he comes to v. 
28 and 29, his Orthodoxy impels him to the use of language no- 
* where to be found in the Bible, ' the general resurrection ; ' and he 
says, the general resurrection must be meant in these verses, be- 
cause ' they who have heard, or, who hear,' is not given in them ! 
He has the candour to tell us, that 01shaus,en says this verse 29, 
and Acts 24 : 15, are the ' only direct declaration in the New Tes- 
tament of a bodily resurrection of the unjust as well as of the just.' 
Alford then says, " It is implied in some places, e. g.. Mat. 10 : 28, 
and less plainly in Mat. 25 : 34 and the verses following that ; Rev. 
20 : 5, 12 ; and directly asserted in the Old Testament, Dan. 12:2. 
In 1 Cor. chap. 15, — as the object was to convince believers hi 
Christ of the truth of the resurrection of their bodies, — no allusion 
is made to those who are not believers." The words in Italics, as 
well those given from Olshausen as those of Alford, are in Italics 
in Alford's note. Here then we have from the Orthodox Doctor 
Olshausen, ' that this, and Acts 24 : 15,' are ' the only direct decla- 
ration in the ^^Tew Testament of a bodily resurrection of the unjust 



594 



THEOLOGY OF THE BIBLE. 



as well as of the just.' Well, Doctor, your term direct seems to 
imply that you think there are indirect declarations in the IsTeAV 
Testament of a bodily resurrection of the unjust. If that is your 
meaning, where do you find what you would call indirect declara- 
tion of it ? By indirect^ do you mean what Alford means by ' It is 
implied ? ' And do you for this refer to the same passages Alford 
refers to ? Again, Doctor, you say, ' that this and Acts 24 : 15 are 
'the only direct declaration in the JSTew Testament of a hodily res- 
urrection of the unjust.'^ Do you mean that we shall understand 
you to say, that there is some such declaration in the Old Testa- 
ment, direct or indirect ? If you do, do you rely, as does Alford, on 
Dan. 12 : 2 ? And do you say, as does Alford, that the resurrec- 
tion of the unjust is there directly asserted ? Do you, as does he, 
and other Orthodoxists, read all for many in that verse, and read 
the rest of that verse to suit your word all? Did you or Alibrd 
ever read the Old Testament in the original ? If you had done 
tJiat^ instead of expending so much labour, and so much of what 
you and he, no doubt, think to be learning^ in attempts to chisel 
and square Scripture to a theory, and that a theory prepared to 
your hand by the Romish church, you would have learned, that 
the Old Testament is full of direct declarations that the unjust 
will not be raised from the dead. And that would have taught 
you, that your reading all for many in Dan. 12:2, and your read- 
ing the rest of that verse so as to suit your word all and to suit 
your theory, is a boldness of interpretation which you might not 
have been willing to exhibit. You would hardly have had the 
boldness to attempt, by such a reading as you give that verse, to 
make it contradict all Scripture. Is it that you Doctors, and all 
Orthodoxists, are so inflexibly bent on immortal-soulism and the 
resurrection of the unjust to eternal conscious misery, that you 
insist on reading this verse Dan. 12: 2 in the way you read it? 
Do you really, from a single passage in the Old Testament, and 
that from the way in which you would have us read it, mean to 
say that the Old Testament teaches the resurrection of the unjust, 
and that to eternal conscious suffering ? Again, Doct. Olshausen, 
what do you mean by 'bodily resurrection of the unjust ? ' There 
is no such lano-uao'e in the Bible as the resurrection of the bod v. 
Of course your language 'bodily resurrection' is used to match 
your immortal-soulism. 

Alford does not tell us whether Olshausen reads the 15th chap, 
of 1 "Cor. as he Alford does. Yery likely he does; for I heard, 



THEOLOGY OF THE BIBLE. 



595 



very lately, a distinguished Orthodox D. D. (with whom I had 
never before conversed) say, that Paul's argument in that chap, 
was not an argument on the general subject of resurrection, but 
only an argument to prove that the just would be raised ! 

I now repeat what Alford says of that chapter: ""The ob- 
ject was to convince believers in Christ of the truth of the re- 
surrection of their bodies, — no allusion is made to those who are 
not believers," Italicising the words above Italicised. 

The overwhelming argument of the logical Paul in that chap., 
both for the resurrection of the just and the non-resurrection of 
the unjust must be got rid of by Orthodoxy in some way or other. 
When we come to that chap, we shall see the puerility of the 
effort made to evade it. And when we come to Acts 24 : 15, we 
shall see that the effort made to derive the notion of the resurrec- 
tion of the unjust from that v^'se is equally puerile. And equally 
so is the effort to derive that notion from John 5 : 29, given above. 
It is well for us, reader, thus to have driven Orthodoxy to its 
cover, its fancied but easily penetrated fastness : well for us thus 
to have learned that on these two verses last mentioned, and in the 
face of all Scripture as we have now learned it from the origiuals. 
Orthodoxy builds its erroneous theory ; attempting, indeed, to 
bolster it by a bold mis-reading of Dan. 12:2, and an utter mis- 
conception, or misteaching, as to the scope of Paul's argument in 
the loth chap, of first Corinthians. 

We now proceed with John. 

John 6:35; Gr., ... I am that bread tes, of that, or, the, life. 
Yer. 39 ; Gr., . . . that every which, or, whom, he hath [including 
also, shall have] given to me, not apoleso^ should I lose, e^', out of, 
it, but cmasteso, should raise up, it en^ at, the last day. Ver. 40 ; 
Gr., . . . that every who beholding, or, pondering, the son, and be- 
lieving in him may have (a) life eternal ; and anastlso [the same 
vv^ord used in v. 39], should raise up him I at the last day [i. e., 
that the sacrifice of him as an atonement, and his resurrection, 
should have the effect of giving a life eternal from the dead to all 
those who should believe in him]. Ver. 48 ; Gr., I am that bread 
tes^ of that, or, the, life [i. e., emphatically, that, or, the, life from 
the dead : the Christ had nothing to do with giving this life, or 
taking it away.] Yer. 49 ; Gr., The fathers of you ate the manna 
in the wilderness, and died. Yer. 50 ; Gr., This is that bread which 
out of the heaven coming down, that any one of it may eat, and 
may not die: [i. e., not die eternally, — for ever.] Yer. 51; Gr., 



596 



THEOLOGY OF THE BIBLE. 



I am that bread which zon^ [from zao^ defined living by, living ;] 
living by, which out of the heaven descended : if any one eat of 
this bread, zesetai, he will live again, [see Job 14 : 14, p. 278, un- 
der John 12 : 25, j for ever : kai, yea, that bread which I shall bestow 
[by his death and resurrection] the flesh of me is [i. e. his living flesh, 
— his life], which I shall bestow huper, for the good of, in behalf 
of, the of the world life. Ver. 53 ; Gr., said therefore to them [the 
Jews] Jesus, ... if not, or, unless, ye eat the flesh of the son of the 
man, and drink of him the blood, not echete, [from echo, defined, 
to have ; to hold ; to have power over ; to give rise to ; to cause ; 
to produce,] not give ye rise to (a) life en, in, or, as to, yourselves : 
[If we take have, and render, not have ye, it will be present for 
future, ye will not have (a) life, &c.,i. e., from the grave.] Ver. 
54 ; Gr., Who eating of me the flesh, and drinking of me the blood, 
hath [for, will have] (a) life eternal, Jcai, yea, anasteso [the same 
word used in v. 39,] I should raise up him at the last day. Ver. 57 ; 
Gr., Just as apesteile, hath apostled, — sent — me that living Father, 
and I live dia, through, by means of, that Father, hai, even, who 
eating me, kai, also, he zesetai, will live again, dia, through, by 
means of, me. Ver. 58 ; Gr., . . . who eating this bread, will live 
again, for ever. Ver. 68 ; Gr., Lord . . . ? Words of (a) life eter- 
nal thou hast. 

John 8 : 21 ; said XhQnpali?!, again, to them Jesus: I hupago, 
am brought down, or, under, and ye will seek, or, search for, me, 
and en, in, or, through, the sin, of you you will die [i. e., eternally] : 
where I hupago you cannot come. 8:51; Gr., ... if any one my 
word observe, death he will not see, [experience], eternally: [i. e., 
he will not see that death which will be eternal, — for ever : the 
opposite of which has been before given, ' I should raise up him at 
the last day'] : The Rheims in 8 : 51 is, he shall not see death for 
ever: Lat., the same: Ital., he shall never see for eternal the 
death : E. V., he shall never see death. 

John 10 : 27 ; Gr., Those sheep which mine, the voice of me 
hear, and I know them, and they follow, or, obey, me : v. 28 ; Gr., 
And I (a) life eternal bestow on them ; [according to Orthodoxy 
the Christ bestows a life eternal on the wicked dead also, a life of 
eternal conscious misery ;] and they not apolontai will be lost, to- 
tally destroyed, perish, for ever : Rh., [for Rheims,] and they 
shall not perish for ever : Lat. the same : Ital., and never for eter- 
nal shall they perish, or, be cast away, or, die [i. e., they shall not 
die for ever, — eternally] : E. V., and they shall never perish. 



thp:ology of the bible. 



597 



John 11 : 14; Gr., Then therefore said to them Jesus in frank- 
ness : Lazarus is dead. Ver. 23 ; Gr., Saith to her Jesus : will 
stand up again, or, rise again, the brother of thee. Ver. 24 ; Gr., 
Saith to him Martha : I knew he should stand up again m, through, 
by means of, the resurrection at the last day. Ver. 25 ; Gr., Said 
to her Jesus : I am the resurrection and the life : who believing in 
me, though he die, zesetai^ he will live again. [As plain a decla- 
ration as could well be made, that it will be they who believe in 
him that will be raised to life again. What life does the Christ 
mean when he says, ' I am the life f '] Yer. 26 ; Gr., and every who 
living and believing in me will not die eternally: Rh., shall 
not die for ever : Lat., the same : Ital., never shall die for eternal : 
E. Y., shall never die ! 

[The Episcopal burial service begins with the verses 25 and 26, 
as they are given in the E. Y., 'I am the resurrection and the life, 
. . . shall never die. But in the last section of the same service we 
have these same two verses again, thus : O merciful God, the Fa- 
ther of our Lord Jesus Christ, who is the resurrection and the life ; 
in whom whosoever believeth, shall live, though he die ; and who- 
soever liveth, and believeth in him, shall not die eternally. This 
last is right : * shall never die ' is wrong.] 

John 11 : 39 ; E. Y., . . . the sister of him that was dead. [Or- 
thodoxy says no one dies ; that it is only the body that dies. And 
I actually heard one of our Supreme Court Judges, a good church- 
man, who had taken for granted that the Orthodox system was 
right, in pronouncing sentence of death, use these words, ' that you 
be hanged by the neck till your body be dead.' The Judge had 
no law precedent for such language. But no doubt he felt sure 
that the language always used on such occasions, ' till you be dead,' 
was wrong : that no other language than that used by him could 
be right according to the system taught by the Church ; which he 
had implicitly adopted, as shewn by the words he used. If he 
had been as familiar with Scripture as he ought to have been, he 
would not have made his supposed correction of the usual lan- 
guage ; for he would have seen that it would be a correction of 
the language of the Bible writers also ; and he would perhaps 
have thought they were as capable of using correct language as he.] 

John 11 : 41 ; Gr., . . . where the lying dead was laid: E. Y., 
where the dead was laid. Yer. 44 ; Gr., And came forth the lying 
dead : Rh., he that had been dead came forth : E. Y., And he 
that was dead came forth. 



598 



THEOLOGY OF THE BIBLE. 



John 12 : 17 ; Gr., . . . when the Lazarus he called out of the 
ranemeion^ and awakened him ek nehron^ from among dead. John 
12 : 25 ; see p. 278. John 12 : 46 ; Gr., . . . that every who believ- 
ing in me, in that darkness [for, the grave, as we have seen] should 
not remain fixed, or, abide. Yer. 48 ; Gr., Who rejecting, or, re- 
fusing his assent to, me, and not taking the words of me, hath that 
[for, that which] hrinonta^ [from krino, whence h^isis,'] con- 
demning, him ; the word which 1 have spoken, that Jcrinei^ will 
condemn him at the last day. John 13 : 1 ; Gr., . . . knowing 
Jesus that was come of him the hour that he should pass out of 
this world [by death] pros, for, with regard to, or, according to, 
the Father. 14 : 3 ; Gr., And if, or, But though, I go forth, or, 
encounter, and shall get ready for you topon, a site, tract of coun- 
try, region, [where ? a restored, repaired, renewed, earth ;] again 
I come [wherefrom ?], and shall adjoin you to myself; that where 
be, — exist — I, Jcai, also, you may be, — exist. Ver. 6 ; Gr., Saith 
to him Jesus : I am the way, and the truth, and the life. H t 18 ; 
Gr., I shall not leave you orphans : I come [for, shall come] to you. 
14 : 19 ; Gr., Yet a little, and the world me no longer theorei, shall 
behold: you, but, or, indeed theoreite, ponder, me : because I live, 
[for, shall live] also you shall live. [He is speaking to believers ; 
they will be accounted just, in consequence of faith in him.] John 
15:6; Gr., If any one remain not fixed, or, abide not, in me, he is 
cast as the twig, or, branch, of vine, and is dried : and they [im- 
personal] gather them, and into fire cast them, and they are barned 
[i. e., burned up, consumed]. 

John 16 : 8, 9, 10, 11, see p. 479, 480. 

John 17: 2, 3, see p. 280. 

John 17 : 11 ; Gr., And not longer I be in the world, kai, but, 
these in the world be, and I pros, for, or, in regard to, or, on ac- 
count of, thee erchomai, go. Ver. 12 ; Gr., Since emm, I existed, 
— ^lived — with them in the world I guarded, or, kept, them en, 
through, the name of thee : whom thou hast given to me I have 
guarded, or, watched, and no one of them apolete, is lost, destroy- 
ed totally, perished, except that son of the apoleia, the loss, per- 
dition, destruction. 

John 18:9; Gr., That might be fulfilled the logos, vv^ord, which 
he spake : " That whom thou hast given to me not apolesa, have 
I lost, of them one." [We have seen that there would be no re- 
surrection of any one if the Christ had not died and been raised 
from the dead. So that all who will be raised are raised through 



THEOLOGY OF THE BIBLE. 



599 



Christ, and so, given to him.] John 20 : 17 ; Gr., . , . for not yet 
andbebeka^ have I embarked pros^ with regard to, or, towards, or, 
conformably to, the Father of me ... I embark jt?ro5 the Father of 
me and the Father of you, both God of me and God of you : [em- 
harh is the same figure afterwards used by Paul, where he speaks 
of his death as an embarkation ; see Philipp. 1 : 23, given in its 
order.] 

John 20 : 31, see p. 282. 

John 21 : 14 ; Gr., This already thirdly ephanerotlie^ was show^n, 
Jesus to the disciples of him having been awakened eJcnekron, [i. e., 
Jesus was shown to his disciples as having been awakened, &c. 
See Mat. 27 : 53, given in its place] : Lat., was shown : Ital., w^as 
shown, to his disciples, (after that) he was raised from the dead : 
Rh., that Jesus was manifested to his disciples, (after) he was risen 
from the dead: E. Y., that Jesus shewed himself to his disciples 
(after) that he was risen from the dead : [The Gr. and all the above 
three versions, give the passive, was^ &c.] 

Acts 2 : 26 ; Gr., . . . the flesh of me [i. e., I, the same as, the 
psuche of me, i. e., me, E. V., my soul, in the next verse ; the flesh 
of me, and, the psuche of me, being each put by Synecd. for I, me,] 
shall lie down to rest in hope : [i. e., I, in the article of death,— 
when about to die, — to lie down to rest — will do so in the hope 
that I shall be raised to life again.] 

Acts 2 : 27, 31 ; see p. 283. 

Acts 4:2; Gr., Being exercised by reason of their teaching 
the people and hatangellein^ angelling, announcing, through, 
Jesus that standing up again which eh nekr6n\ Lat., ... in 
Jesus (a) resurrection ex^ out of, dead : ItaL, and foretold, or, 
declared, in Jesus the resurrection of the dead [i. e., of dead : 
we have had numberless instances w^here the E. V. does not 
render the Ital., article] : Rh., and preached, in Jesus the resur- 
rection from the dead [i. e., they preached, that in Jesus ^vas the 
resurrection from the dead] : E. V., and preached through Jesus 
the resurrection from the dead [i. e., they preaclied, that through 
Jesus was (i. e., would be) the resurrection from the dead : that 
through him only, i. e., through belief in him would any one be 
raised to life from the dead. Read again the Gr. of the verse. 
Orthodoxy reads this verse thus : that through Jesus they preach- 
ed the resurrection of all the dead ! Whately, p. 229, uses correct 
language, " to embrace by faith the ofler of salvation through 
Christ'']. 



600 



THEOLOGY OF THE BIBLE. 



Acts 9 : 40 : see p. 286 : add, E. V., and she opened her eyes, 
&c. Acts 10: 40; Gr., Him God raised the third day, and pre- 
sented him visible to be : Lat., and showed him apparent to be 
made : Ital., caused that he was manifested : Rh., and gave him to 
be made manifest : E. Y., Him, . . . and shewed him openly. 

Acts 13 : 36 ; Gr., For David, indeed, . . . ekoimtthe, was laid 
down to rest, or, died, and was put to the fathers of him, and eide, 
saw, or, knew, diaphthoran^ vitiation: v. 37; Gr., Whom, but, 
God raised up, [see 10 : 40,] not eide vitiation : Ital., not sav/ cor- 
ruption : Lat., not saw corruption : Rh., and E.Y., saw no corrup- 
tion. Acts 17 : 18 ; Gr., ... of foreign daimonion^ demons, divin- 
ities, tutelary genii, he [Paul] seemeth Jcatangeleus^ angel, mes- 
senger, to be ; because Jesus and the resurrection [and resurrec- 
tion, without our article, because resurrection is here used ab- 
stractly ; but the here does no harm] to them eumgelizeto^ he good 
angeled, announced the good news of: [This good news was, res- 
urrection through belief in the Christ] : Lat., of new daemonio- 
I'um, good genii, good angels : [so defined] : Ital., ... a foreteller, 
or, prophet, of gods strange : Rh., a setter forth of new gods; be- 
cause he preached to them Jesus and the resurrection : E. Y., the 
same except strange instead of new. Acts 17 : 30; E. Y., . . . but 
now [God] commandeth all men everywhere to repent : v, 31 ; 
Gr., on this account estesen [1st aorist active], he set, day e;?, at, 
or, in, which he is about hrinein^ to discriminate, cull, the habita- 
ble globe e;?, by means of, dikaiosiine^ justice, [justness], rectitude 
of character, or, practice of rectitude, en^ in, or, by means of, (a) 
man ho, ablative of hos, with whom, orise, he conversed familiarly ; 
belief paraschon, offering, or, holding near, to all ; having raised 
him eA' nehron : [i. e., by having raised him from among dead: 
&nse is from orizo, which Donnegan says means the same as oari- 
zOj which he and the other Lexicons define, to con-\'erse familiarly 
with : it may also be from orizo, defined, to separate, appoint : w^e 
might take this if the Gr. had used ho}i, the accusative of hos, in- 
stead of ho ; and might then render, whom he separated, or, ap- 
pointed] : the Lat. uses the ablative, and gives, ... (a) man i?i 
quo. in whom, staticit, he ordained, or, offered ; faith offering to 
all, awaking him from dead. The Ital. is, . . . through (that) man 
whom he hath stabilito, established, deputed, (of which) he hath 
given credit, or, made faith, to all, having him raised from the 
dead : Rh., ... by the man whom he hath appointed, giving faith 
to all, by raising him up from the dead : E. Y., . . . by (that) man 



THEOLOGY OF THE BIBLE. 



601 



whom he hath ordained (whereof) he hath giyen assurance unto 
all (men), in that he hath raised him from the dead. [The E. Y., 
by its insertion of whereof and the rest of its verse destroys the 
sense of it. I think, ' with whom he conversed familiarly ' is lan- 
guage which accords with some sayings of the Christ. And we 
have, 'the breath of holiness saith,' — Rh. and E. Y., the Holy 
Ghost saith. And we have, frequently, Jehovah saith, &c ] 

Acts 17: 32; Gr., Hearing, but, resurrection nehron^ of dead, 
some indeed mocked: Rh., ... of the resurrection of the dead: 
E. Y., the same. Acts 20: 28 ; Gr., ... to pasture, or, tend, the 
church of God, which lyeriepousato^ he (God) hath acquired, pro- 
cured, by means of, his own blood: [i. e., by means of the 
sacrifice and death of his son, — his anointed son, here designated 
by ' his own blood,' as his instrument for that purpose.] 

Acts 23:6; Gr., Perceiving but Paul that the one part is of 
Sadducees, but the other of Pharisees, he cried out in the council : 
Men brothers, I Pharisee am, son of Pharisee : peri^ concerning, (a) 
hope ha% but, or, and, of (a) resurrection nekron^ of dead, I krino- 
mai^ am criticised, or, judged : Rh., concerning the hope and res- 
urrection of the dead I am called in question : E. Y., the same, 
except of instead of concerning. Yer. 7 ; Gr., And this of [for, 
by] him being spoken, there became stasis, (a) discord, dissension, 
of the Pharisees and the Saducees, and was split the crowd. Yer. 
9 ; E. Y., And there arose a great cry : and the scribes (that were) 
of the Pharisees' part arose, and strove, saying. We find no evil in 
this man. [We thus see that what Paul said in Acts 23 ; 6 had the 
effect to produce a diflference of feeling and opinion in the Phari- 
sees to'v^ards him; and he was taken away unharmed : the Phari- 
sees being, for the time, satisfied with his words : they no doubt 
understood from his words that his doctrine of resurrection was 
the same as theirs.] 

Now in chap. 24 : 20, 21, Paul, in giving to Felix an account 
of what passed in the council, says, v. 20, Gr., or let these them- 
selves say, whether any they found in me offence, standing me in 
the council, v. 21, Whether of this one phofie, word, or, speech, 
which I vociferated, standing en, among, them : That pen, con- 
cerning, (a) resurrection nekrdn, of dead, I hrinomai: Rh., Except 
it be for this one voice only, that I cried standing among them, 
concerning the resurrection of the dead am I judged: E. Y., . . . 
the resurrection of the dead. 

We now have from Paul, in 23 : 6, the words ' (a) hope of (a) 



602 



THEOLOGY OF THE BIBLE. 



resurrection of dead; ' and in 24 : 21 these words, 'of (a) resurrec- 
tion of dead.' By his words in 24 : 21 he means, of course, just 
what he means by his words in 23 : 6. ISTow between these two 
verses we have the two verses Acts 24 : 14, 15, this v. 15 being one 
of the two verses which Olshausen as before seen, imagines to con- 
tain a direct declaration of the resurrection of the unjust. We are 
now prepared to learn what Paul means in these two verses Acts 
24 : 14, 15 : v. 14, Gr., I acknowledge, however, this to thee [Felix], 
tliat hata^ after, or, according to, the way which they count sect, 
so I serve to the paternal God, believing all those [things] kata^ 
the law, and by the prophets written: v. 15, (A) hope having in 
God ; [What hope ? Of course the same hope he had expressed be- 
fore the council, in 23 : 6, (a) hope of (a) resurrection of dead; and 
the same hope which he expresses more shortly in 24 : 21 by, ' of 
(a) resurrection of dead I JcrinomaV^ In 24: 15, after his words, 
' (A) hope having in God,' Paul does not repeat in words what his 
hope was : it was not at all necessary that he should do so, he 
having before said what his hope was. He therefore, after his words 
' A hope having in God,' leaves understood what his hope was, 
namely, the same hope he had before ex])ressed — ' of a resurrection 
of dead.' The Gr. word for such leaving to be understood is elleip- 
sis, defined, a leaving behind, a leaving to be understood some- 
thing that is necessary to complete the sense : we call it ellipsis. 
This verse, therefore, is to be read and understood just as it would 
be if Paul had not left an ellipsis, but had spoken thus : A hope 
having in God of a resurrection of dead ; the verse then proceeds, 
hm [the relative pronoun in the accusative feminine, agreeing with 
anastasin in the verse, and Avhich two words are therefore to go 
together] hen anastasin, which resurrection [w^hat resurrection ? 
Certainly the resurrection before mentioned, — a resurrection of 
dead] even these themselves [the Pharisees] expect to be about to 
be, — expect will be — of just te, indeed, hai, but, or, also, of unjust. 
And when called before Agrippa to answer the same accusation 
as to his doctrine of resurrection, Paul says. Acts 26 : 4, 5, 6, 7, 8; 
V. 4, E. Y., My manner of life from my youth, which was at the 
first among mine own nation at Jerusalem, know all the Jews; v. 
5 ; E. v., wliich knew me from the beginning, (if they would tes- 
tify) that, after the most straitest sect of our religion, I lived a 
Pharisee. Yer. 6 ; Gr., And now concerning (a) hope of the to 
the fathers promise made by God I stood criticised, or, judged : 
V. V ; E. Y., Unto which (promise) our twelve tribes, instantly 



THEOLOGY OF THE BIBLE. 



603 



serving (God) day and night, hope to come ; for which hope's 
sake, King Agrippa, I am accused of the Jews. Ver. 8 ; Gr., Why 
incredible hrinetai^ is judged, by you, that God nehrous^ dead, will 
raise ? Rheims, and E. Y., that God should raise the dead ? [Ob- 
serve, that there is an ellipsis in 26 : 6 ; Paul does not there state 
what his hope is]. 

The Lat. in Acts 24 : 15 is, (A) hope having in God (ellipsis, of 
a resurrection of dead), quam (accusative, agreeing with resurrec- 
tionem in the verse), which resurrection even these themselves ex- 
pect to be about to be of just, et^ also, even, of unjust : Rh., . . . 
look for, in place of expect: Ital., as of just, so of unjust, the which 
[i. e., of unjust] they likewise expect : E.V., And have hope toward 
God, which they themselves alloio^ that there shall be a resurrec- 
tion of the dead, both of the just and unjust. [This E. Y. verse 
is at once condemned by its use of the word atVoio instead of expect, 
and its use of ' of the dead,' instead of ^ of dead.' And we have 
only to give, for the Gr. Jcaiy but, which the Ital., and E.Y., so often 
give for it, and the verse is still more plain. And the Ital. of the 
V. is perfectly plain : and the Lat. of it sufficiently so. Why did 
Dot the E. Y. here follow the Ital., which it follows so frequently ?] 
We now read again the Gr. verse with the ellipsis filled : (A) hope 
having in God of (a) resurrection of dead, which resurrection [of 
dead] even these themselves expect to be about to be of dead, of 
just indeed, but, or, also, of unjust : [i. e., the Pharisees expected 
a resurrection of dead, &c.] We now see why James's Ecclesias- 
tics used the word allow, instead of expect, which even the three 
other versions use ; the Rheims, looJc for, being equivalent to the 
Lat. and Ital. expect. By not filling the ellipsis, — not being willing 
to have ' of a resurrection of dead ' expressed or taken as under- 
stood, they would have Paul say, he had a hope in God (E. Y., 
hope toward God) of a resurrection of all the dead, unjust as well 
as just. They thus make the whole verse to be governed and con- 
trolled by the first Avord in the verse, the Gr. (A) hope having. 
Hence they could not say, And have hope toward God which they 
(the Pharisees) also expect ; to expect hope being absurd language. 
Therefore, instead of the true word, expect, they substitute the 
word allow. But it is plain from the two verses, 14 and 15, and 
the subject on which Paul was speaking, namely, resurrection of 
dead, that the absurd idea, that Paul hoped in God for the resur- 
rection of the unjust as well as of the just, was not the idea 
that governed the words Paul used in the subsequent part of v. 



604 



THEOLOGY OF THE BIBLE. 



15 ; but that the governing idea was, as shown in v. 14, such a 
resurrection as the fathers believed in, namely, that resurrection 
which kata^ after, or, according to, the law and by the prophets 
written. And the language at the end of v. 14 necessarily gives 
to the words with which v. 15 begins the meaning, — such a hope 
on the subject of resurrection as the law and the prophets taught, 
and as, consequently, the fathers believed in, namely, a resurrec- 
tion of the just, and of them only : and we have seen, reader, that 
no other resurrection is taught in the law or by the prophets. 

In V. 15, as the reader has observed, I have put together the 
relative pronoun hln^ which {in the accusative), and the noun ana- 
stasin (in the accusative) to which htn relates ; and have rendered, 
which resurrection [i. e., of dead] these themselves, &c. The rules 
of syntax require that the two be put together. In the Gr. and 
the Lat. it matters not how words are placed in a clause or sen- 
tence ; the rules of Syntax, — agreement and government — deter- 
mine how the clause or sentence is to be rendered in English. And 
in one of the very verses above cited from this 24th chap, of Acts 
we have another instance of such collocation of Greek words in a 
sentence. It is Acts 24 : 20 ; where the Gr. is, . . . whether any 
they found in me offence : we should say, whether they found any 
offence in me. And in Acts 26 : 6, before given, we have another 
instance of such collocation in the Greek. 

What Paul said before the council. Acts 23 : 6, was for the ear 
of the Pharisees, who, he saw, constituted a part of the council, and 
who, he knew, believed in a resurrection of dead. But Paul does 
not say that even the Pharisees believed in a resurrection of the 
dead (i. e., of all the dead, as Orthodoxy would have the word the, 
in the E. V. of the verse to mean), both of the just and unjust. 
Paul had been a Pharisee, and knew what their belief was, and 
knew that they believed no such thing. He knew that, contrary 
to the Sadducees, they believed in a resurrection of dead ; and 
this Paul, too, believed. To this extent Paul and the Pharisees 
were agreed on the subject of resurrection. But Paul tells us that, 
beyond this, the Pharisees believed in a resurrection of unjust. 
Paul does not say that they believed in a resurrection of the un- 
just, (which Orthodoxy would say means all the unjust.) He does 
not impute that to them ; nor does Paul say that he believed in 
such a resurrection as that : but he says, they believed in a resur- 
rection of dead, of just indeed, kai^ but, or, also, of unjust. Did 
the Parisees believe in a resurrection of all the dead. Gentiles and 



THEOLOGY OF THE BIBLE. 



605 



all ? Certainly not. They believed that they themselves, by rea- 
son of their being of the flesh and blood of Abraham-— would all be 
raised from the dead. Whether they believed, from Isai. 45 : 25 ; 
60 : 21, and perhaps some other verses, that all Israel would be 
saved, as being of the flesh and blood of Abraham, I don't know. 
.Did Paul believe that all Israel would be saved, or even that all 
the Pharisees would be saved, — raised from the dead ? He had 
heard better teaching, and had accepted it ; a teaching which his 
brother Pharisees had refused and still refused to accept. He had 
learned that flesh and blood, i. e., that being of the flesh and blood 
of Abraham, — children of Abraham — was not sufficient to entitle 
one to be a child of resurrection. Read E. V., Mat. 5 : 20 ; ... 
ye shall in no case enter into the kingdom of heaven : Rh., you shall 
not enter into the kingdom of heaven : the Gr. is, you shall not 
come into hasileian^ sovereign rule, government, of [i. e., proceed- 
ing from] the heavens. And at the end of v. 19, where the Ph., and 
E. v., have, the kingdom of heaven, the Gr. is, hasileia of [pro- 
ceeding from] the heaven : and in all other places where the Rh. 
and E. V. have the kingdom of heaven, the Gr. is, the hasileia^ &c. 
Read in E. V., Mat. 9; 11, 12 ; 12 : 34 ; 15 : 14 ; 16 : 6, 11, 12; 
where Jesus tells his disciples to take heed and beware of the lea- 
ven, — of the doctrine — of the Pharisees, and of the Sadducees : thus 
condemning the doctrine both of the one and of the other ; shew- 
ing that the Sadducees were wrong in saying there would he no 
resurrection at all ; and that the Pharisees were wrong in saying 
that unjust would be raised. And, Paul was a disciple — a learner 
— scholar — of the Christ. And yet Orthodoxy would have us so 
read Acts 24 : 15 as to make Paul say that the Pharisees believed 
in a resurrection of the dead, i. e., as Orthodoxy says, of all the 
dead, both of the just and unjust ; and that he Paul believed jnst 
as they did. And the Orthodox Olshausen says, as the Orthodox 
Alford tells us, that this verse is ' a direct declaration of a bodily 
resurrection of the unjust as well as of the just.' Acts 22 : 8 shews, 
that Paul, before he embraced the Christ, had been a persecutor of 
him, like his brother Pharisees. 

To shew that the Pharisees were deadly enemies of Jesus, and 
of course of the converted Paul who had deserted them, read in 
E. V. Mat. 12:14; 15:12; 19 : 3 ; 21 : 45, 46 ; 22 : 15. 

Did Paul, when he stood accused before the council. Acts 23 : 6, 
believe that there would be resurrection of unjust ? ]N"ot at all ; 
as all his teaching on the subject of resurrection conclusively 



606 



THEOLOGY OF THE BIBLE. 



shews. If he did, why had he left the Pharisees ? He left them 
because he embraced Christianity ; that being what he means by 
' the way ' in Acts 22 ; 4 ; and so our Ed. say in the margin. 

It is clear, therefore, that when Paul spoke what he said before 
the council. Acts 23 : 6, there was a point beyond which his doc- 
trine of resurrection did not agree with that of the Pharisees. But 
what he said, and the way he arranged his words, (even if we take 
it that they were put together as here reported by Luke, as they 
appear in my copy of the Greek,) had the elfect of dividing the 
crowd of his accusers into two opposing parties, Pharisees and Sad- 
ducees ; — an effect to produce which he was at least excusable for 
an ellipsis and for the collocation he made of his words in the sub- 
sequent part of the verse ; if indeed he had any such intention by 
the ellipsis and such collocation ; for they were both perfectly na- 
tural and consistent with the usage of the language. Paul v/as a 
Hebrew, a learned Hebrew ; and ellipses frequently occur in the 
Hebrew, and also in the Greek. 

The Greek, as well as the Hebrew, was written without points. 
The E. V. verse uses the word allow with a comma after it, and has 
a resurrection in the nominative case, whereas in the Gr., and in 
the Lat., resurrection is in the accusative: and so the E. Y., by 
putting a resurrection in the nominative, was compelled to insert 
that there before its words shall he a resiirfeGtion. ISTow by insert- 
ing the true word expect instead of allow ^ and putting no comma 
after expect^ and striking out the E. V. word the before dead and 
before and putting which resurrection together, (they agreeing 
with each other in the accusative,) the E. V. verse, without filling 
the ellipsis, will read thus : And have hope toward God, which 
resurrection they themselves [the Pharisees] expect shall be of 
dead, both of just and unjust. And this plainly shews that there 
is an ellipsis after the words toward God. And by filling the 
ellipsis (as before) and taking out the comma and the improper 
words used in the E. V. the verse is perfectly plain : And have 
hope toward God, of a resurrection of dead, which resurrection 
they themselves expect shall be of dead, both of just and unjust. 

In Acts 28 : 20, Paul says, Gr., dia^ through, this therefore the 
aitian^ cause, or, accusation [i. e., through this cause, or, accusation, 
therefore], I have invited you to see and to talk to ; because, ene- 
he7i^ on account of, the hope of Israel this alusin^ perplexity, or, 
fetter, I have about me. [Here again Paul leaves an ellipsis of 
what the hope of Israel is ; he leaves to be understood, as necessary 



THEOLOGY OF THE BIBLE. 



607 



to complete the sense,' of a resurrection of dead,' as expressed by him 
in Acts 23:6; but left by him to be understood in Acts 24 : 15.] 

Rom. 1:17; Gr., . . . but the just ek pisteos^ in consequence of 
faith, zesetai, shall live again. The Rev. James Murdock, D. D., in 
his translation of the Syriac version of the ISlew Testament, gives, 
in this verse, ' The rigliteous by faith, shall live ; ' putting a com- 
ma Sifter faith. His words 'shall live' can have no other meaning 
than, shall live again, shall be raised to life from the dead. The 
Lat. is, . . . (the) just but ex, by reason of, faith, liveth. [With a 
comma after faith, and with shall live, for liveth, (the present being 
oftea used for the future,) the Lat. is right enough] : the Ital. is, 
And the just shall live per, through, faith : Rh., The just man liveth 
by faith: E. Y., the just shall live by faith : see p. 216, under 
Habak. 2: 4. 

Rom. 1 : 32 ; Gr., Whoever the sentence, or, decree, of God 
knowing, that those the such doing axioi, befitting, death are, not 
only them do, but also assent with those doing : [befitting death, 
means, death as a finality.] Rom. 2 : 6, 1, 8, 9, 10 ; Gr., v. 6, who 
will give back to each according to the works of him : v. 7, To 
those indeed [who] by perseverance in work good glory and hon- 
our and immortality seek, (a) life eternal : v. 8, To those, but, of 
faction, and are disobedient, or, incredulous, to the truth, but 
obeying, the injustice [unjustness,] indignation and anger: v. 9, 
Affliction and perplexity epi, upon, every psuche anthrdpoii, breath 
of man [i. e., every living person] which bringing about the bad, 
of Jew indeed first, also of Greek: v. 10, But glory and honour 
and eirene, peace of mind, tranquillity, to every which practising 
the good, to Jew indeed first, also to Greek. 

We will here expose another of the puerilities of Orthodoxy. 
The Rh. of Rom. 2 : 6 is, Who will render to every man according 
to his works : E. V., according to his deeds. Orthodoxy says, God 
is a God of justice. That in this life God does not render to every 
man according to his works. That good is enjoyed by the unjust, 
and evil sufiered by the just. That of the wicked, some enjoy 
more good, or suffer less evil, than others. That this is not justice. 
That therefore God must hold the wicked in existence for ever, in 
order that he may make them all equal. 

I will first refer to passages shewing what is meant by the Rh. 
and E. V. phrase in Rom. 2 : 6. Turn to 1 Kings 8 : 32, given, p. 
505, under 1 Kings 8 : 27. Job 33 : 26 ; Heb., . . . u, yea, ishh, he 
will return, to (a) man the justice [justness], or, righteousness of 



608 



THEOLOGY OF THE BIBLE. 



him : Gr., indeed he will restore to (a) man dikaiosunln^ justice 
[justness], equity, or, rectitude of character : Douay, and he will 
render to man his justice [justness] : E. Y., for he will render unto 
man his righteousness. Job 34 : 11 ; Heb., so that (the) work of 
(a) man he will restore, or, requite, to him, yea, as path of (a) man 
it shall come to him : Gr., . . . and in path of (a) man he will find 
him : Ital., For he rendereth to the man (according to) his work, 
and causeth each to find according to his way. Ps. 62 : 12 ; E. V., 
Also unto thee, O Lord, (belongeth) mercy : for thou renderest 
to every man according to his work. Ps. 94 : 23 ; given, p. 575. 
Ps. 101 : 8 ; given, p. 575. Ezek. 9:10; Heb., . . . way of them 
on head of them, ntti^ I have given : Gr., . . . the ways of them on 
heads of them dedoka^ I have given : the Douay, and Ital., give, I 
loill; and the E. Y. follows, Iioill^ &c. Ezek. 14 : 10 ; Heb., And 
they shall suffer (the) depravity, or, sin, of them ; as sin of 
him that seeks an oracular answer, so sin of that prophet shall be : 
Lat. and Douay : according to the iniquity of him that inquireth, 
so shall the iniquity of the prophet be : the Ital. inserts the punish- 
ment of: and so does E. Y. Read E. Y., Ezek, 15:7. Ezek. 
16 : 43 ; Heb., . . . and truly I, lo, way of thee upon head ntti^ have 
given: Gr., upon head dedoJca, I have given : Lat., I have given : 
Douay, I have turned: Ital., I will render: E. Y., I will recom- 
pense. Ezek. 22: 31; Heb., so that, I have poured out zom, 
foam [for anger, wrath,] of me : 5, by, or, with, fire of outpouring 
of me [i, e., of outpouring of my anger] kliti, I have finished, them ; 
way of them on head of them 7itti, I have given : the Gr. for the 
Heb. kliti gives, to terminate, put an end to, them ; and for ntti 
gives dedoka^ I have given : Lat., and I have rendered : E. Y., I 
have recompensed : [the Heb. and Gr. words are the same as in 
Ezek. 9:10; and 16 : 43 ; in each of which the E. Y. has, I will 
recompense. The Heb. word zom., foam, occurs in Isai. 30 : 27 ; 
Heb., . . . lips of him full zom, of foam, and tongue of him as fire 
eateth up.] 

The plain and simple answer to all such questions of Orthodox- 
ists as I have before mentioned is : that to give death as a finality 
to all who die in their sins, is to give them according to their 
works in this life. Death, we are told, is the wages, penalty, of 
sin. Orthodoxy says, death to the wicked is eternal life in misery ; 
and says, that to give the wicked eternal life in misery is what is 
meant by giving them according to theii' works ; that is, according 
to their works in this infinitesimal point of time, in comparison 



THEOLOGY OF THE BIBLE. 



609 



with eternity. And this is what Orthodoxy means by the justice 
of God: it attributes to God vindictive justice, and tAaf in refer- 
ence to beings of his own creation, brought into the world by a 
law imposed by him on man's nature, and beings called by him 
worms and grasshoppers. Now the word justice in such connec- 
tion means justness : and no one, except, perhaps, a Universalist, 
will say that it is unjust in God not to give a life eternal from the 
grave to such as persist to their death in rejecting his offered sal- 
vation. 

I once, never but once, heard (it was from a Princeton Professor 
in the pulpit) that the wicked [in the Orthodox hell] would con- 
tinue to sin for ever, and that therefore their punishment must con- 
tinue for ever. The Prof did not see that his notion was an aban- 
donment of the Orthodox theory : for nothing is more plainly 
taught in the Bible than that this life is the period of probation, 
and that the doom of the wicked is founded on what they do or 
omit to do in this life. The Professor's notion is wholly gratuitous, 
and unscriptural. There is no such ground as that, Professor, on 
which to quiet your scruples or your conscience in reference to 
your tenet, — eternal conscious punishment. I should have said, 
before I heard it from the Professor, that the idea he suggested 
had never been dreamed of by anybody. 

Let us ask the Professor a question or two. If your notion be 
correct, vfould it not be just in God to let them know why their 
punishment is continued ? And what if they should thereupon 
make up their minds to stop sinning ? Do you answer. To stop 
sinning there is impossible. Then your notion is, that the wicked 
will be held in existence for ever in order that they may continue 
to sin for ever ; and be punished for ever for continuing to sin 
w^hen it is impossible they should not sin. 

Again, Orthodoxists say, that some of the wicked enjoy more 
good and suffer less evil in this life than others of the wicked. 
That this is not even-handed justice ; and that therefore God must 
hold the wicked in existence for ever, so that he may give to each 
according to, i. e., as these reasoners would say, in proportion 
to his wickedness in comparison with that of others : he must 
somehow bring them all to an equality. They would have God 
employ himself throughout eternity (saving the solecism) in so 
adjusting the punishment of worms and grasshoppers as to bring 
them, at some period in eternity, to an equality. And the notion 
supposes, of course, that he will accomplish that sooner or later. 
39 



t 



610 



THEOLOGY OF THE BIBLE, 



Well; that beino- accomplislied, what reason will you give why 
God should continue to punish any of them longer. 

All I have to say to such reasoners is, that when persistently 
wicked worms are all in the grave as a finality. God will think 
them nearly enough on a level, — an equality, and that they each 
and all have received according to their works. 

Rom. 3 : 22, 24 ; Gr., DiJcaiosune, justice [justness], rectitude 
of character, indeed, of [i. e., proceeding from] God dia^ through, 
belief of Jesus Christ, to all and upon all those believing : v. 24 ; 
Gr., Dikaioumenoi, being accounted just, as a gift by of him the 
good will, dia^ through, that redemption which en, by means of, 
Christ Jesus. 

Rom. 5:14; Gr., IsTevertheless ruled as a sovereign the death 
from Adam to Moses, hai^ even, upon those not having sinned after 
the likeness of that transgression of Adam, who is (a) type of the 
about to be. Ver. 15 ; Gr., But not as the fault, so also the free 
gift : for as by the fault of the one the many died, much more the 
gift of [proceeding from] God, Tiai^ even, that gift e?2, through, 
good will, which of, by means of, that one man Jesus Christ to 
the many hath abounded. Ver. 16 ; Gr., And not as by means of 
one having failed, the gift : for indeed the kriina^ penalty, con- 
demnation, sentence, [was] in consequence of, or, caused by, one 
to IcataJirima, condemnation, sentence of death : but the free gift, 
Irom many faults, to justification. Ver. 17; Gr., For as by the 
failure of the one the death ruled as a sovereign by means of the 
one: much more those the abundance of the good will and of the 
gift of that justice [justness] receiving, in (a) life shall rule as 
sovereigns by means of the one Jesus Christ. Ver. 18 ; Gr., Hence 
therefore as through one failure, to all men to ImtaJcrima^ con- 
demnation, sentence of death ; so also through one dikaioma^ jus- 
tification, rectification, act of justice rendered, legal punishment, 
[by the sacrifice of the Christ — the anointed son,] to all men to 
justification of life. Ver. 19; Gr., For just as through the diso- 
bedience of the one man, prone to fault were constituted (and the 
Lat. is, were constituted) the many, so also through the obedience 
of the one, just shall be constituted the many. Ver. 21 ; Gr., In 
order that even as ruled as a sovereign the failure, or, the sin, en^ 
in, as far as, as to, the death, so also the gift might rule as a sov- 
ereign dia^ through, by means of, justice [justness] unto (a) life 
eternal by means of Jesus Christ the hurios^ Master, or, Lord, of 
us. Rom. 6:4, 5, 8 ; see p. 493, [v. 8, i. c., when he shall live 



THEOLOGY OF THE BIBLE. 



611 



again; see 1 Thes. 4: 13, 14, given after.] E-om. 6:9; Knowing 
that Christ being awakened [i. e., when he shall be] from among 
dead, no more dieth : death of him no more is [for, shall be] master. 
Lat., and Rh., Knowing that Christ rising again from the dead, 
&c. Ver. 10; Gr., For who died, to, or, for, sin died once for all: 
but who liveth, liveth to God [present for future]. Rom. 6 : 22 ; 
Gr., ... ye have the fruit of you in, or, to, consecration : the telos^ 
end, issue, recompense, (a) life eternal. Yer. 23 ; Gr., For the 
ops67iia^ purchase, of the failure, or, the sin, death ; but the gift of 
God, (a) life eternal en^ through, by means of, Christ Jesus the 
Jcurios, Master, of us : [i. e., God, through the Christ as the means, 
will make the gift of a life eternal to them that believe.] 

Rom. 8:1; Gr., Assuredly now no Jcatakrima^ condemnation, 
sentence of death, [i. e., as a finality] to them who e;?, through, 
Christ not according to flesh walk, but according to pneuma, 
breath, [i. e., breath holy, or, of holiness.] Ver. 11 ; Gr., But if 
\he pneuma, breath, of him [God, i. e., the breath of holiness] that 
raised up Jesus from among dead governeth in yoa, he who raised 
up the Christ from among dead zoopoiesei, will restore to anima- 
tion, the dead somata, persons, of you by his causing pneuma^ 
breath, to dwell in you. Ver. 13 ; Gr., For if according to flesh 
ye live, ye are destined to die [as a finality] : but if pneumatic 
[without preposition or article before it,] by breath, [of holiness] 
the deeds of the soma [the living person, of course,] thanatoute^ ye 
kill, zesesthe, ye will live again. Ver. 14; Gr., For as many as 
pnmmati^ by breath, of God [i. e., proceeding from God, namely, 
breath holy, or, of holiness, — Rh., and E. V., so often. Holy Ghost, 
Holy Spirit] are led, these are sons of God. Ver. 15 ; Gr., For ye 
have not taken pneuma^ breath, of servitude [to sin] again eis, to, 
or, for, fear; but ye have tdik^n pneuma^ breath, uiothesias, of 
adoption as sons, by means of which we cry, Abba the Father. 
[How cry without breath ? And how cry to God, Abba the father, 
without breath of holiness, — holy ghost, — holy breath ?] Ver. 16 ; 
Gr., This s^ime pneuma, breath, [of holiness] beareth joint witness 
with the pneuma, breath, of us [i. e., with the natural breath of 
life] that Y^^e are children of God. Ver. 17; Gr., But if children, 
also heirs ; heirs indeed of God, joint heirs indeed with Christ : if 
however we sufier with, in order that also we may be honoured 
with. Ver. 19; Gr., For the anxious expectation of the ktisis, 
erection, creature, the ctpoJcalupsis, uncovering, disclosure, of the 
sons of God awaiteth. [The uncovering, disclosure, of the sons 



612 



THEOLOaV OF THE BIBLE. 



of God will shew who are left in the condemnation of death, in 
their graves,] Ver. 20 ; Gr., For to the vanity the ktisis was 
brought under, not voluntarily, but through him who hath brought 
under in hope. Ver. 21 ; Gr., Because also the same Misis shall 
be delivered from the subjection of the phthora, corruption, de- 
struction, loss, into the freedom of the glory of the children of God. 
Rom. 9:7; Gr., Not because they are seed of Abraham, all chil- 
dren : " but en, through, Isaac shall be called to thee a seed," 
[given with quotation marks,] v. 8 ; Gr., That is, not the children 
of the flesh, these children of God : but the children of the promise 
are counted for seed. Read in E. Y. 9 : 22, 26. Rom. 10:6; Gr., 
. . . Who shall ascend into the heaven — the heavens ? that is Christ 
to bring down. [The Christ, as were Moses and Elias, was taken 
from sight in the clouds. Of Enoch it is said, Gen. 5 : 22 ; Heb., 
And itelk [reflex form of elk,] walked himself [i. e., conducted him- 
self] Enoch near God. Yer, 23 ; Heb., And were all days of 
Enoch 365 years. Yer. 24 ; Heb., And itelk [same as in v. 22] 
Enoch near God ; and ai?i, not [including the substantive verb to 
exist, as we have seen,] not existed, he, for Igh, took away, him 
God. [We have seen that, to take one away, means to cause him 
to die ; and in Jer. 15 : 15 the same verb Iq/i, is used: the E. Y. 
there is, take me not away. And in Ps. 31 : 13 the same verb Iqh 
is used ; Heb., ... to take away en-phsh of me [i. e., to take me 
away] they plotted : Lat., to take my anima : Douay, Ital., and 
E. Y., to take away my life. In Heb. 11 : 5, we have, Gr. Plstei 
[dative, without preposition,] In faith, Enoch metetethe, [compound- 
ed of meta, with, and tithemi, to put ; defined by the Hed. Lex., 
and by Donnegan, to transpose ; to die ; and for the participle the 
Hed. Lex. gives, defunctus, defunct, dead : the Lat. verb used in 
Heb. 11: 5 is transfero, defined, to carry from one place to another,] 
was transposed, died, tou me idein, of the not to perceive, or, feel, 
death ; [i. e., not perceiving, or, feeling, death, not being conscious 
of it ;] and he not eiirisketo, [from eurisko, defined, to find, an object 
sought for,] was found, because had transposed him God [to an- 
other place :] for before the transposition of him he, &c. [The 
reader, no doubt, would like to know whence came the received 
notion that Enoch was ' translated ' to what Orthodoxy means by 
heaven. In Ecclesiasticus 44 : 16 we have, Gr., Enoch well pleased 
kurios, and metetethe, [the same word used in Heb. 11 : 5,] was 
transposed, dead, a pattern of, &c. : Lat., was carried into paradi- 
sus, (a garden, as a place of burial) : Douay, and was translated 



THEOLOGY OF THE BIBLE. 



613 



into paradise : E. V., Enoch pleased the Lord, and was translated, 
being an example of repentance, &c. : The Lat. inserts, into para- 
disKs : the Douay, into paradise. I here refer the reader to Gen. 
35 : 18, p. 14, 15. That verse, misrendered as there shown, is the 
only verse, even in the E. Y., from which come the orthodox phrases 
in reference to a dead person, ' departed soul ; ' ' his soul is gone to 
heaven ; ' he his gone to heaven,' <fcc. I remember hearing, when 
a young man, a sermon from an Orthodox pulpit from Luke 2 : 29, 
E. v., Now lettest thou thy servant depart in peace. The mean- 
ing the preacher gave to the E. Y. words was, that Simeon's Or- 
thodox soul was to depart and go to the Orthodox heaven. The 
Gr. is, Now apolueis, thou disohargest, the servant of thee : Lat., 
Now dimittis, thou dischargest, dismissest, thy servant : Rh., Now 
thou dost dismiss thy servant : Ital., of it dismiss the thy servant. 
And even the Orthodox Alford says that apolueis here means, dis- 
missal from his service. But even if apolueis could be made to 
mean, thou lettest depart, thy servant, it would only mean, thou 
lettest thy servant die. 

Rom. 10: 7; Gr., Or, who shall descend into the abyss [i. e., 
the grave, as we have seen] ? that is, Christ from among dead to 
bring up again. Yer. 9 ; Gr., That if thou shalt avow e?i, with, the 
mouth of thee kurion Jesus, and shalt believe en, in, or, with, the 
heart of thee, that God him egeiren [1st aorist active], raised from 
among dead, sothese, thou shalt be brought back safe, saved from, 
or, out of, death. 10: 13; Gr., For whoever will call upon the 
name of Jcurios sothesetai [see sothese in v. 9]. Rom. 11 : 15 ; Gr., 
For if the rejection of them, reconciliation of world : what the 
proslqjsiSy to taking, if not life from among dead ? 

Rom. 14:8; Read it in E. Y. 

Rom. 14 : 9 ; Gr., For to this end Christ even died and rose 
again, that both of dead and of living kurieuse, he might obtain : 
[of dead, from the grave ; of living, from those in life, both at the 
time Paul was speaking, (some of which Christ obtained in a 
sense,) and of that generation which should be living at his ap- 
pearing.] 14 : 10 ; Gr., But why dost thou judge the brother of 
thee ? or why dost thou set at nought the brother of thee ? for we 
all parastesometha, will have a standing beside, or, be made mani- 
fest to, the hema, the footstep, of the Christ. [This Epistle, as 
are all the other Epistles, is addressed to the brethren in Christ ; 
and we in the verse means the same as we in v. 8, — we are the 
Lord's. So in 1 Thes. 4:17, does we mean all ? 



6U 



THEOLOGY OF THE BIBLE. 



And in 2 Cor. 13:4, does we mean all ? 
And in Gal. 3 : 26, does ye mean all ? 
And in Gal. 4 : 5, does we mean all ? 

Rom. 14 : 23 ; Gr., But who discussing, if he eat JcataJcekritai, 
is condemned : Lat., dcimnatus est, is condemned : Rh., is con- 
demned: Ital., is condemned : E. Y., is damned: Margin, "judged 
or condemned." 

1 Cor. 1:2; Gr., To . . . rendered holy en, through, Christ 
Jesus, called holies: Lat., and Ital, called holies : Rh., called (to 
be) saints : E. V.., the same. Whately notices and condemns the 
insertion of ' to be ' in the E. V. 

1 Cor. 6:2: Gr., I^ot know ye that the holies the world con- 
demn [the verb is krhid] ? and' if en, through, you is condemned 
[the verb is Jcrino] the world, &c ? Yer. 3 ; Gr., l^ot know ye 
that angelous, announcers, [false teachers are elsewhere spoken of] 
krinoumen [from krmo]^ we condemn, or, will condemn, [it may 
be either] &c. Read v. 4, 5, 6, in E. Y. As to the meaning of 
the Gr. verb krino, and the noun krisis, from that verb, I cite 
Whately. In his Yth chap., he speaks of ' the notions formed by 
some Christians from their mode of interpreting certain passages 
of Scripture,' that the saints who shall have died before what is 
called the millennium will then be raised from the dead and reign 
with the Christ 1,000 years, and that at the end of that time there 
will be another resurrection; and that the saints will take a share 
in judging, &c. He says, saints means all Christians, — all who 
had embraced the Christian faith : that the word is never used in 
Scripture to denote the more excellent Christians as distinguished 
from the rest. He says, he believes that the above ideas are de- 
rived chiefly, if not entirely, from 1 Cor. chap. 6. He then gives 
the first six verses of 1 Cor. chap. 6 ; and says that, though the 
words of our translation would not lead the reader to suppose so, 
the Apostle is not speaking of something that is to take place 
hereafter, but something already begun and actually going on : for 
the sense, says he, is, according to the reading of the best copies of 
the original, not ' the saints shall judge the world ; ' not ' the world 
shall be judged by you ; ' but ' the saints judge the world,' ' the 
world is judged — is being judged by you.' He then says, A more 
reasonable interpretation of these verses seems to be that adopted 
by some of the most ancient Divines ; who understood the Apostle 
to mean, by the word which we translate Jwc^^^e, the same as con- 
demn. " Any one who takes the right course, by so doing con- 



THEOLOGY OF THE BIBLE. 



615 



demns, — in the 'Ne^y Testament language judges those who, with 
equal opportunities, choose the wrong. This was the case with 
the Corinthian Christians, or saints, who, by embracing the Gospel, 
judged, in this sense, their unbelieving neighbours who had re- 
jected it." "It is in this latter sense, evidently, that oui- Lord 
speaks of the men of Nineveh rising in judgment against that gen- 
eration and condemning it, because they repented at the preaching 
of J onas ; and the Queen of the South, because she came from . . . 
to hear the wisdom of Solomon : their conduct would be a con- 
demnation of the unbelieving generation, who rejected one greater 
than Jonas, and than Solomon." 

1 Cor. chap. 15; Paul's argument for a resurrection; see p. 
333 to 357. 

2 Cor. 1:9; Gr., But we in ourselves the apoJcrima, answer, of 
the death [of death] held, that not relying we should be upon our- 
selves, but upon that God which raising the dead, [raising dead ; the 
same as, death, for, the death] : The Lat., and Rh., give, answer : 
Ital.,the sentence of the death : E. V., the sentence of death : Mar- 
gin, " or, ansioery 

2 Cor, 2:16; Gr., Hois, to some, indeed, (an) odour of death 
eis, to, for, in order to, death : hois, to others, but, (an) odour of 
life eis (a) life. 

2 Cor. 4:10; Gr., At all times the nekrosin, killing, death, ex- 
tinction, of the hurios Jesus in the sorna bearing about, that also 
the life of the Jesus en, as to, the soma of us phanlrothe, may be 
shown: [see John 21: 14; Acts 10: 40; before given; Colos. 
3 : 3, 4 ; 1 Tim. 6 : 14, 15, given after; Mat. 27 : 53 ; given before]. 

2 Cor. 4:11; Gr., . . that also the life of the Jesus phanerothe, 
may be shown, eii, as to, the dead flesh [i. e., dead person] of us. 

2 Cor. 4: 14; Gr., Knowing that he who raised up the kurion 
Jesus, also us dia, through, Jesus will raise up and place beside 
together with you. 

2 Cor. 5 : 1 to 20 ; see p. 346, Milton. 

Yerse 1 is, Gr., For we know that ean, though, the earthly of 
us house of the tent be dissolved, (a) building, eJc, from, God 
(verse 2, from ouranos), Ave have [for shall havej (a) house not 
made by hands, eternal en, during, ^o^'s ouranois,\hQ heavens: 
Lat., eternal with the heavens : Ital., in, or, for, the heavens : Rh., 
in heaven : E. V., in the heavens. [It cannot be, in the heavens, 
for V. 2 is, from the heavens, and v. 1, from God]. 

2 Cor. 5 : (? ; Gr., Being bold, therefore, at all times, and under- 



616 



THEOLOGY OF THE BIBLE. 



standing that being domesticated en^ as to, the soma^ [the living 
person, of course, i. e., haviDg our minds occupied with the affairs 
of this life] we absent ourselves from the kurios [i. e., from things 
spiritual] : v. 7 ; Gr., For dia^ through, faith we walk, &c. [show- 
ing that the sense of v. 6 is as given above between brackets]. V. 
8 ; Gr., We are bold, indeed, and are content rather to absent our- 
self from the soma, [i. e., the affairs of this life], and to be domesti- 
cated ^^ros, with regard to, or, towards, the kiirios [meaning as 
above]. Ver. 9 ; Gr., Wherefore also we are proud, or, ^^e glory, 
whether domesticated, whether absenting ourselves, euarestoi, con- 
tented, [Donnegan says it is opposed to dnsarestos, discontented] 
with him to be, Ver. 10 ; Gr., For these all us [i. e., the brethren 
he is addressing] be shown must before the hema of the Christ, in 
order that komisetai, may obtain, each [of us] ta the [things], diet, 
through, by means of, the soma, [the living person, of course,] pros, 
for, with regard to, ha, which, he did, whether good, whether ha- 
hon, defective, incomplete, bad : [Scripture says, ^nTo one doeth 
good and sinneth not ; i. e., doth nothing but good. Paul under- 
stood this : but, defective, or, incomplete, is the most proper of the 
definitions of Jcakos to be used here]. 

Whately says : Some commentators have referred to this verse 
2 Cor. 5 : 10 as regarding the separate state. He answers them 
by saying, that in the preceding verses Paul furnishes a ready in- 
terpretation of the expression houses in v. 10. That by taber- 
nacle, — tent — Paul indicates that our present bodies are not last- 
in2" ! a tent being only temporary, which, after a time, is taken 
down and removed ; but that the resurrection body, which Paul 
calls a house, will be permanent, namely immortal. That Paul, 
having spoken of the burden of this corruptible body, adds this 
caution, on purpose, as it seems, to guard against the supposition 
that the deliverance he looked for was a separate state of the soul. 
The hope we cherish is, says he, not, to be i<?i-clothed, namely, as 
in a separate state, but, to be clothed xipon, that is, to have a 
far superior house, — by having our vile bodies made like unto 
Christ's glorious body. 

2 Cor. 5:14; Gr., . . . that if one in behalf of all died, then 
those all died. 

2 Cor. 5:17; Gr,, So that if any one in Christ, (a) new ktisis, 
erection, creature : v. IS ; Gr., But these all from God who having 
reconciled us to himself by means of, Jesus Christ : [i. e., as his 
instrument] : v. 21 ; Gr., For, him who knew not sin, in behalf of 



THEOLOGY OF THE BIBLE. 



us sin he made, that we might be made diJcaioswie^ justice [ just- 
ness,] of [i. e., proceeding from] God en, by means of, him [the 
Christ]. I give here from Whately, p. 253 : " The reader should 
never fail to recollect thafc ' the Christ,' or ' Messias,' is the title, 
not the name, of Jesus; denoting that he was the 'anointed' 
Priest and King." 

2 Cor. 13:4; Gr., For and ei, though, he should be, or, were to 
be, crucified ek, from, weakness, alia, but, live again ek, from, power 
of God ; [though puts the sentence in the subjunctive ;] also indeed 
we are weak en, in, or, with, him (margin to E.V., " or, with him,") 
alia, but, shall live again sun, together with, in company with, ac- 
companied by, him from power of God eis, upon, you. 

Gal. 3:7; Gr., Know ye hence, that who of faith, these are 
children of Abraham. Yer. 9 ; Gr., So that those of faith, [the 
Gr. puts a comma after faith,] eulogountai, will be blessed, sun, to- 
gether with, in company with, accompanied by, the faithful Abra- 
ham. [See 2 Cor. 13:4, next above cited.] 3:10; Gr., So then 
as many as of works of law, under curse are ; [i. e., the curse of 
death]. 

Gal. 3:11; Gr., That indeed through law no one is justified of 
God, evident : because " Ao dikaios ek pisteos, zesetai^"^ the just by, 
in consequence of, faith, shall live again. [The Gr. words are 
given with quotation marks : they are taken from the Gr. words 
in Habak. 2:4; see p. 216. What plainer language can be asked, 
to show that none but the just, — they who will be accounted just 
in consequence of their faith, will be children of the resurrection, 
and so, as elsewhere said, children of God.] 

Gal. 3 : 22, 26, 27, 29, read in E. Y. 

Gal. 4 : 4, 5, 6, 7 ; Gr., But when came the complement of the 
time, out-apostled God the son of him born of woman, born under 
law, V. 5, That those under law he [God] exagorase, might out- 
purchase, or, from purchase, that the adoption of sons we might 
obtain : [God is said to purchase by the blood of his son, elsewhere 
called his own blood, those who believe in his sacrifice of his son, 
— who knew no sin]. Yer. 6 ; Gr., That indeed ye are sons, hath 
sent out God the ^:)?2ewma, breath, of the son of him [i. e., the breath 
of holiness, — holiness itself] into the hearts of you, crying Abba, 
Father. Yer. 7 ; Gr., . . but if son, also heir of God through Christ. 

Gal. 4:19; Little children of me, [Paul is speaking to his bre- 
thren in Christ,] whom again I suffer the pains of childbirth with 
until may be fashioned Christ in you. 



618 



THEOLOGY OF THE BIBLE. 



Gal. 5:5; Gr., We indeed pneumati ek pisteos [without preiDO- 
sition or article before pneumati^ in (a) breath ek^ of, proceeding 
from, faith, elpida dikaiosimes, (a) hope of justice [justness] await : 
[i. e., we await the fulfilment of what the just are permitted to hope 
for, namely, a resurrection from the dead]. 

Gal. 6:8; Gr., For who sowing to the flesh of himself [i. e., to 
himself,] of the flesh shall reap ji9A^Aom, destruction, loss : but who 
sowing to the pneuma, breath, [opposed to the flesh, — things car- 
nal,] of tho, pneuma shall reap (a) life eternal. 6 : 15 ; Gr., For en^ 
through, Jesus neither . . . but (a) new ktisis, erection, creature. 

Ephes. 1:5; Gr., Having determined beforehand us to adop- 
tion of children dia, through, Jesus Christ to himself in the bene- 
volence of the will of him, [i. e.. Having determined beforehand in 
his benevolence to adopt children through, by means of, his anoint- 
ed Son : having determined beforehand that this should be the 
way of salvation : of course to those, and those only who should 
believe. Enough has been before given on this subject. And 
Milton, in chap. 4 of his work before mentioned, takes the same 
view]. 

Ephes. 1:20; Gr., Which he [God] effected by means of the 
Christ, raising him from among dead : and constituted, or, seated, 
at right hand of him in the celestials, v. 21, Gr., Overhead of every 
magisterial rank, or, office, and potency and dominion, and every 
name named not only in this aion, time, or, age, but also in that 
about to be. [The language in v. 21 shews what is meant by ' con- 
stituted, or, seated, at right hand, &c.,' in v. 20]. 

Ephes. 2:6; Gr., And hath raised up (us) together, and con- 
stituted, or, seated, together in the celestials e??, through, Christ 
Jesus. 

Ephes. 2 : 10 ; Gr., For of him [God] we are (a) work, created, 
or, built, en, through, Christ Jesus epi, upon, or, in order to, works 
good, in which prepared beforehand God that in them we should 
walk: Lat., and Rh., and Ital., prepared : E. Y., ordained: (Mar- 
gin, or, prepared.) 

Ephes. 4: 8, 9, 10; given, p. 448,-9. 

Ephes. 4 : 24 ; Gr., And dress in, or, put on, that new, or, ex- 
traordinary, man, which kata, by, or, according to, God created 
en, through, justice [justness] and holiness of the truth : Lat., 
Rh., and Ital., and holiness of truth : E. V., and true holiness : 
Margin, or, holiness of truth. 

Ephes. 4 : 30 ; Gr., And do not afflict, or, sadden, that pneuma^ 



THEOLOGY OF THE BIBLE. 



619 



breath, which holy of [i. e., proceeding from] God, en, through, 
which ye are sealed, or, approved, eis, to, or, for, (a) day of re- 
demption, or, release by ransom. 
Ephes. 5 : 14; see p. 449. 

Philipp. 1 : 23 ; Gr., . . . the desire having for the analusai, to 
set sail, weigh anchor, &c. See p. 339. 

Philipp. 3: 10, 11 ; Gr., Of the to know him [God], and the 
power of the causing to stand up again of him, and the partaking 
of the sufferings of him, being rendered conformable to the death 
of him, V. 11 ; Gr., If in some way or other I may come to the from 
among standing up again the dead [i. e., to the standing up again 
from among the dead : shewing plainly, as Paul everywhere shews, 
that he had no idea of the resurrection of all the dead, unjust as 
well as just]. 

Col. 1:12; Gr., Being grateful to the Father the rendering fit 
us for the portion of the inheritance of the holies in the light [of 
life;] V. 13 ; Gr., Who hath redeemed us out of the power of the 
darkness, and transferred into the hasileia of the son of the love 
of him, V, 1 4, Through whom we have the redemption through the 
blood of him, the remission of the sins : v. 15, Gr., Who is (a) like- 
ness [in that he was holy] of God the invisible, (a) first born of 
every IcUsis : y. 16 ; Gr., That through him be established the all, 
those in the heavens, and those on the earth, the seen and the not 
seen, . . . the all dia, through, him [i. e., through the word, said to 
have become incarnate in him], and eis, to, or, for, him were 
created: v. 17 ; Gr., And he \& pro, before, all \pro is used of ex- 
cellence, eminence, says Donnegan,] and the all en, through, with 
respect to, him is brought together, or, put in order. 

Col. 1:18; see p. 552,-3. 

Col. 1:22; Gr., Mi, through, the soma [living body, of course] 
of the flesh of him, dia, by means of, the death ^ams^ega^, to place 
you beside, holy and free from blame and irreproachable in pres- 
ence of him [God, see the preceding verses]. 

Col. 1 : 23, 26, 21 ; read them in E. V. 

Col. 3 : 3, 4 ; Gr., For, dead ye, [i. e., when you shall be dead], 
and the life of you is [for will be] hid together with the Christ 
[with that of the Christ] in God. Ver. 4 ; When the Christ phane- 
rothe, shall be shown, then also you sun, together with, in com- 
pany with, accompanied by, him, will be shown in glory. 

1 Thes. 3: 13 ; Gr., For the to make fixed of you the hearts 
unblameable in holiness in presence of the God and Father of us, 



620 



THEOLOGY OF THE BIBLE. 



at the appearing of the Master of us Jesus Christ with all the holies 
of him. [Where from ? The dead holies, we know, are all in their 
graves.] * 

1 Thes. 4 : 13, 14, see p. 351, 352 ; Gr., . . . God will bring sun, 
in company with, together with, accompanied by, him [Jesus. He 
and they, therefore, must be brought from the same place, the 
grave, — death.] 

1 Thes. 4 : 15; Gr., For this to you we say through word of 
kurios, that we the living the surviving to the appearing of the 
hurios not shall be beforehand with those Iain down to rest, or, 
sleeping : v. 16 ; Gr., That he the hurios^ en Jceleiisma^ at (an) order, 
with sound of archangel, — chief announcer, — yea, with trumpet of 
God [i. e., as with trumpet of God : a comparison : I presume no 
one supposes that God uses a trumpet] shall alight from out of 
our alios, [It is said, E. V., "He was taken up and a cloud received 
Him out of their sight : " the language, that he would alight from 
out of ouranos is therefore very appropriate], and the dead in 
Christ shall be raised first : [i. e., that will be the first thing in 
order of time] : v. 17 ; Gr., Thereupon we the living surviving, at 
the same time with them shall be ravished on, or, in, clouds at, or, 
in, apamesis, [a noun,] (a) meeting, of the KiiHos in aera, air, at- 
mosphere, [i. e., above ground,] and so continually with Kicrios we 
shall be, — exist. [The dead raised to life will be ravished with 
delight on coming into the air, — atmosphere ; and the then surviv- 
ing holies will with them be ravished. Paul can hardly mean here 
more than he means in 2 Cor. 12 : 2, 3, 4 ; given, p. 495, 6 : especi- 
ally as nothing is said about coming down again out of the air : from 
the E. V. it might seem that they were to be always with the hurios 
in the air.] Whately gives the sense of v. 15 thus : " those who are 
alive shall not prevent, that is precede or be beforehand with those 
of the faithful who are in the grave ; but that the dead in Christ 
shall rise first, that is, the first thing in order of time," &c. 
Whately further shews, p. 138, 139, 140, of his book, that there 
will be but one resurrection. 

1 Thes. 5 : 23 ; see p. 298. 2 Thes. 2:13; see p. 424. 

1 Tim. 1:1; Gr., Paul apostolos of [i. e., concerning] Jesus 
Christ, the hope of us, v. 15 ; Gr., . . . that Christ Jesus came into 
the world sinful, prone to fault, sosai, [from sozd, before given] of 
whom first, or, chief, am I : Margin to E. V., " mn, the present, 
may mean, loas, the past." — Ed. 

1 Tim. 1 : 16 ; Gr., ... I ... for (a) representation beforehand 



THEOLOGY OF THE BIBLE. 



621 



of them that should believe on him eis, for, in order to, (a) life 
eternal. [Kecollect, reader, that if Christ had not died and been 
raised from the dead there would have been no resurrection. Did 
he die to raise the unjust to an eternity of misery ?] 

1 Tim. 4:10; Gr., . . . because we have hoped upon God livings 
who is soter (a) Recoverer, Restorer, Saviour, of all men, especially 
of believing. [God is so^er in one sense to all, by offering restora- 
tion, salvation, to all ; but especially of them who accept the offer, 
by believing on his anointed.] 

1 Tim. 5 : 12; Gr., Having krima, condemnation, penalty, sen- 
tence [of death as a finality], because, &g. : Lat., damnatlo, con- 
demnation : Ital., condemnation : Rh., and E. V., Having damna- 
tion. [One may be said to have, and to be now having, condem- 
nation, sentence of death. All, while in sin, are said to be con- 
demned already. But Orthodoxy's damnation^ — continuous eter- 
nal infliction — no one can be said to be having.] 

1 Tim. 6:12; Gr., Contend the good contest of the faith, lay 
hold of the eternal life ; [the figure is, a contest in a race where 
the prize is in full view ; the Avinner laying hold of it.] 

1 Tim. 6 : 14, 15, 16 ; Gr., . . . until the appearance of the huri- 
os, master, of us Jesus Christ, hen [in the accusative], which [ap- 
pearance] the blessed and only sovereign [God] will show . . . ^vho 
alone having immortality. 

1 Tim. 6:19; Gr., . . . that they may lay hold of the eternal 
life. 2 Tim. 1:10: see p. 327, 8, 9. 

2 Tim. 2:10; Gr., . . , that also they tuchosi, may obtain, s6- 
teria, recovery, restoration, which through Christ Jesus, [restora- 
tion, recovery from the grave, — death.] Ver. 11 ; Gr., . . . for if 
we die with [the Christ,] also we shall live with [him ; be recover- 
ed with him from death]. 

2 : Tim. 4:1; Gr., Implore, or, appeal, therefore I, before God, 
and the Master Jesus Christ the mellontos, [from mello, which ex- 
presses the future ; see Donnegan,] the hereafter destined, hrinein^ 
to discriminate, or, judge, living and dead hata^ by, the appearance 
of him and the hasileia^ sovereign rule, royalty, government, of 
him. [Paul appeals before God, and as if in presence of the Christ 
as already present. To discriminate, or, judge, dead, can mean 
only, to discriminate among dead ; some to be raised to life ; others 
not : if all were raised to life, it would not be judging dead, but 
living. The Lat. of this v. gives, by his coming and his rule, or, 
government : Rh,, by his coming and his kingdom : Ital., at his 



622 



THEOLOGY OF THE BIBLE. 



appearance and at his kingdom : E. V., a1; his appearing, and his 
kingdom. 

2 Tim. 4:8; read the E. V. [Paul had no idea of living again 
until that day. And Whately, citing this v. as given in the E. V., 
says, it is just as Paul, or any other sincere Christian, would ex- 
press himself if he believed he was not to live again until that day]. 

2 Tim. 4: 18 ; Gr., . . . and sosei, will bring back, sav«, from 
death, me eis, into, or, for, the sovereign rule the celestial of him : 
[i. e., the sovereign rule of, proceeding from, the heavens, equiva- 
lent to, from God, as we have before seen.] 

Titus 1 : 1, 2 ; Gr., Paul, . . . and acknowledgment of truth 
which according to godliness, v. 2, epi, upon, or, in order to, (Lat., 
for; Rh., unto ; Ital., in, for, or, upon; E. V., in ; Margin, for,) 
(a) hope of (a) life eternal, which promised the not lying God he- 
fore times of long duration, v» 3, Gr., Hath shown, but, or, indeed, 
in times proper the lo(/os, word, of him, en, through, announcement 
by herald which am entrusted I, according to command of sdter of 
us, God, V. 4, Gr., to Titus genuine son by (a) common faith, joy, 
compassion, peace of mind, from God Father, also [from] Master 
Jesus Christ, the sote?' of us. [If sote?' can be here applied to the 
Christ, it is to him as the instrument, by means of whom, &c., as 
before seen ; but by putting (' also from Jesus Christ,' i. e,, through 
faith in him,) in parenthesis, we have God the soter, as in v. 3.] 

Heb. 5:9; And being rendered perfect he [the Son] was made 
to those lending ear to, or, following, him all, aitlos, (a) ground, 
or, origin, soterias aioniou, of recovery, restoration, eternal. 

Heb. 6:2; Gr., ... of hands, te, both, of (a) resurrection of 
dead, and of krima, condemnation, eternal : [i. e., by not being 
raised.] Heb. 6 : 18, 19, 20 ; see p. 301, 2. 

Heb. 9:27; Gr., . . . after that, Jsrisis, (a) discrimination, final 
issue. Rh., and E. V., after this the judgment. Heb. 9 : 28 ; Gr., 
So also the Christ apax, once for all, offered, or, laid on, [as a sa- 
crifice,] to take up, or, bear, sins of many, a second time, apart 
from sin, he shall be seen by them having expected, or, accepted, 
him [in their life time] eis, in, -aAjy-Sottria, recovery, restoration 
[from death,— the grave.] Heb. 10 :' 39 ; see p. 302, 3. 

Heb. 11 : 35 ; Gr., Obtained women by (a) resurrection the dead 
of them: others, but, were bastinaded, not accepting the redemp- 
tion, the release by ransom, that a superior, or, better, resurrection 
tuchosin, they might obtain : [better, is the comparative of good : 
every resurrection will be good : but some who will be raised will 



THEOLOGY OF THE BIBLE. 



623 



be superior to others ; as Paul shews in 1 Cor. chap. 15. I know 
of no Scripture to which this verse may so properly allude as the 
verses we gave from 2Maccab., p. 253. Heb. 11 : 39, 40 ; see E.V. 

James 1:10; Gr., But the rich, in the debasement of him, be- 
cause like (a) blossom of grass he shall pass away. Yer. 12 ; Gr., 
Blessed (a) man who sustaineth trial, — temptation, because doki- 
mos, acceptable, or, approved, having become, he shall obtain the 
Stephanos, crown, prize, reward, of the life which hath promised the 
Lord to them that love him. 

1 Pet. 1:3; Praised, the God and Father of the Master of us 
Jesus Christ, who [God] according to the much of him mercy has 
begotten again us to (a) hope living dia, through, by means of, (a) 
raising up again of Jesus Christ from among dead, v. 4; Gr., . . . 
given attention to, or, watched for, en, at, or, in, ouranois [plural], 
heavens, for you, v. 5, Gr., those through power of God watched, or 
guarded, eis, for, soterian, recovery, restoration, ready to be dis- 
closed at time last. 

1 Pet. 1:9; Gr., obtaining the end of your faith, s6ter€an, re- 
covery, restoration, />sz^cAo;^, of breaths. 

1 Pet. 1 : 21 ; who dia, through, him [the Christ] believing in 
God who raised him from among dead, and fame gave to him, so 
that the faith of you and hope to be in God. 

1 Pet. 3:7; Gr., as also being heirs together of (a) gift of life, &c. 

2 Pet. 1:4; Gr., . . . that through these ye might be made par- 
ticipators of (a) divine, or, godlike, phusis, birth, or, nature, &c. 
[We have before had, participators of the Christ ; who was pre- 
eminently divine, godlike ; being called the Holy One of God.] 

2 Pet. 2:12; Gr., These, but, just like not-speaking animals by 
birth [i. e., animals born not speaking], born to be caught and 
destroyed, ... in, or, with, the destruction of them shall be ut- 
terly destroyed : [i. e., with the same destruction that befals such 
animals.] Yer. 17; Gr., These are springs wanting water, clouds 
by hurricane driven, to whom the darkness of the darkness [the 
grave, as we have seen] for ever teteretai, is kept ; [i. e., maintained ; 
the expression here is equivalent to that elsewhere used, shall never 
see the light of life.] The Itai., and Ph., are, to whom the mist of 
darkness is reserved : the E. Y. follows this. 

1 John 2 : 25 ; Gr., And this is that promise which he promised 
us, that life which eternal. 

1 John 3 : 16 ; see p. 311 ; and 402, Milton. 

1 John 5 : 11 ; Gr., And this is the testimony, that (a) life eter- 



624 



THEOLOGY OF THE BIBLE. 



nal edohen^ offered, to us God : and this the life through the son 
of him is : [God is called the Saviour, the Redeemer, all through 
the Scripture.] Yer. 12 ; Gr., Who having the son, hath [will have] 
that life : who not having the son of God, that life not hath [will 
not have]. Ver. 18, 19, 20; v. 18, born of God. Ver. 19; Gr., 
We know that of God we are, &c. Ver. 20 ; Gr., We know, in- 
deed, that the son of God ekei [pluperfect of eik6\ had appeared, 
and hath given to us understanding that we may know the true 
[God] : and we are in the true, en^ through, the son of him Jesus 
Christ : houtos, that, [i. e., the true through the son of him] is the 
true God, and the life eternal : Lat., and Ital,, that the son of God 
came : Rh., and E. V., is come. [It is plain from the two verses 
that the true God is distinguished from the Son.] 

Jude, V. 13 ; Gr., ... to whom the darkness of the darkness for 
ever is kept : see Pet. 2 : 17, before given. 

Rev. 2:7; given, p. 497. Ver. 10 ; Gr., ... be believing until 
death, and I shall give to, or, bestow upon, thee the Stephanos [see 
James 1:12] tes, of that, or, the, life : [i. e., faith in me will obtain 
it.] Rev. 3:5; Gr., Who being victorious . . . and I shall not 
wipe out, or, cancel, expunge, the name of him from book tes^ of 
that, or, the, life, [as will be the names of those who believe not.] 

Rev. 6:9; see p. 344, foot, Milton. 

Rev. 6 : 11 ; see p. 314, 315, and the Catacombs of Rome. 

Rev. 13:1; see E. V. ; Margin, " The description in this verse 
resembles that given in Dan. 7 : 7, 19-25, of the Roman empire." 
— Ed. Rev. 13 : 6 ; Gr., And he opened the mouth of him in blas- 
})hemy towards God, to blaspheme the name of him, and the tent 
of him [tlie heavens, as we have seen], and those en, as to, with re- 
gard to, the heaven dwelling in tents. 

Rev. 13 : 7 ; see E. V. 13:8; Gr., And will salute reverently 
to him, all the dwelling upon the earth, of whom not gegraptiai, 
are written, the names in the book tes, of that, life of [i. e., pro- 
ceeding from faith in] the lamb esphagmenou, immolated in sacri- 
hce, from foundation of world : [i. e., which, — who— from founda- 
tion of world was in due time to be immolated. Immediately after 
the transgression Jehovah said, Gen. 3 : 14, 15 ; Heb., v. 14, And 
said Jehovah God to that nhsh, whispering, enchanting, hissing, 
also defined, serpent, [a figurative representation of sin] . . .v. 15 ; 
Heb., . . . eua, he, [the seed of the woman,] shall. . . and thou shalt 
. . . Gr., . . he shall : Ges., under shuph, for eua, gives, he : the Lat., 
and the Douay, give, she shall crush thy head, and thou shalt lie 



THEOLOGY OF THE BIBLE. 



625 



in wait for her heel: Ital., and E. V., it shall bruise, &c. A note 
between brackets, nnder shuph^ says, the passage does not apply 
to man generally, but to Christ the seed of the woman : and in a 
marginal note to the E. V. of Gen. 3 : 15 our Editors say, that "a 
strong presumption " arises from the last clause of the E. V. verse 
that the contest is to be understood to be between the Christ, — the 
seed of the woman — and the original serpent himself, and not be- 
tween the Christ, — the seed of the woman — and the seed of the 
serpent. Of course our Editors take the serpent to mean Ortho- 
doxy's Devil, and (thinking the idea that their Devil should have 
seed to be heterodox) they thence draw their " strong presumption," 
above given. 

ISTow our Editors have only to learn that the wAs^, whispering, en- 
chanting, represents sin, and to turn to the passages which represent 
sin as conceiving and bringing forth, to learn that what Orthodoxy 
calls the Devil — Satan — (i. e., sin — the adversary) has seed, in the 
figurative language of Scripture ; and to learn that the contest be- 
tween their Devil and the Christ is a contest between sin — our sin- 
ful nature — and the Christ, or that holiness of which he was the 
pre-eminent example, and which is to be sought and attained 
through him. I cite but two passages : Kom. 7 : 4, 5 ; Gr., 4, . . . 
for the to become, or, be born, you to another to^ which, or, who, 
from among dead having been raised, [i. e., who was raised from 
among dead,] that ye might bring forth fruit to God. Ver. 6,Gr., 
For when we were in the flesh, [i. e., in sin,] the pathemata^ pas- 
sions, inclinations of love, of the sins ta, Avhich, dia, during, the 
law operated in the members of us to, or, for, the to bring forth 
fruit to the death. The Lat. in v. 4 is, that ye may be of another, 
who out of dead rose again, &c. Ver. 5, . . . the passions of sins : 
Ital, V. 4, . . . for to be to another, &c. Ver. 5, the passions of the 
sins : Rh., v. 4, that you may belong to another, who is risen from 
the dead, &c. Ver. 5, the passions of sins : see the verses in the 
E. v., and see E. V. James 1 : 14, 15. 

In a marginal note to Kev. 13:8 our Editors say, that to read 
'from foundation of world' in connection with 'written' gives 
greater simplicity to the language of the verse, besides its accord- 
ance with chap. lY : 8. Now the Gr. in 17 : 8 is, ... of whom not 
gegraptai^ are written, [including, of course, not shall be ; gegrap- 
taii^ the same word used in 13: 8, and for which the Lat., Rh., 
Ital., and E. V., there give, are not written,] the names upon the 
book tes of that, or, the, life from foundation of world, &g. [The 



626 



THEOLOGY OF THE BIBLE. 



lamb, and the book of that life through him, were both provided 
from foundation of world : an atonement through the Christ was 
in view from the beginning ; and the system is the same as if he 
had been sacrificed immediately after the transgression. The book 
of life, is a figure drawn from the book before referred to, kept by 
the Jews.] And in 17:8, the Lat., Rh., and Ital., give, whose 
names m^e not written : the E. V. there gives, were not written. 
The Ecclesiastics who gave us the E. V. were Calvinists ; and our 
Editors, by adopting the word were^ wrongly given in the E. V. 
of 17 : 8, and by their marginal note to 13 : 8, show that they are 
given over to the theory of John Calvin, the man '* who seized 
Servetus, the author of the ' Christianismi Restitutio,' and in part 
the discoverer of the circulation of the blood, when he happened 
to be passing through Geneva, and committed him to the flames : " 
a historical fact which I might have cited from other authors. I 
cite the above from Draper, p. 491: adding; and that because 
Servetus opposed his, Calvin's, theory, — a theory, as developed in 
what are called the five points, the most horridly blasphemous 
ever concocted in the brain of man. 

Professor Hudson, formerly a preacher of Orthodoxy, but who 
abandoned the system, in a work published by him says, he has 
beard Presb. clergymen say, they dared not think on eternal pun- 
ishment lest they should disbelieve it. 

The Rev. Doct. Theodore Clapp, in his autobiography says, he 
bad preached, at ISTew Orleans, a zealous sermon for endless pun- 
ishment : that after the sermon, Judge W., who, says he, was an 
eminent scholar, and had studied for the ministry, but relinquished 
his purpose because he could not find the doctrine of endless pun- 
ishment and kindred dogmas, asked him to make out a list of texts 
in the Hebrew and Greek on which he relied for the doctrine. 
The Doct. then gives a detailed account of his studies in search of 
texts to give to the Judge. That he began with the Old Test, in 
the Hebrew ; and prosecuted his study during that and the suc- 
ceeding year ; and yet that he was unable to find therein so much 
as an allusion to any suffering after death. That in the dictionary 
of the Hebrew language he could not discern a word signifying 
hell^ or a place of punishment in a future state. That he could not 
find a single text, in any form of phraseology, which holds out 
threats of retribution beyond the grave. That to his utter as- 
tonishment it turned out that Orthodox critics of the greatest ce- 
lebrity were perfectly liimiliar with these facts. That he was com- 



THEOLOGY OF THE BIBLE. 



627 



pelled to confess to the Judge that he could not produce any He- 
brew text. But that still he was sanguine that the JSTew Testa- 
ment would furnish what he had sought for without success in 
Moses and the prophets. That he prosecuted his study of the Gr. 
of the New Testament eight years. That the result was, that he 
could not name a portion of it, from the first verse in Mat. to the 
last of Rev., which, fairly interpreted, ajOfirms that a part of man- 
kind will be eternally miserable. The Doctor concludes by saying : 
It is an important, most instructive fact, that he was brought into 
his present state of mind (the repudiation of the dogma) by the 
Bible only,— a state of mind running counter to all the prejudices 
of his early life, of parental precept, of school, college, Theological 
Seminary, and professional caste. [How could the Doctor expect 
to find any such teaching in the New Test, after he discovered that 
it was not found either in Moses or in any other of the prophets ? 
And if he could have found any passage in his Greek of the New 
Test, which might seem fo teach what he could not find on so fun- 
damental a matter in Moses and the prophets, would he have ac- 
cepted it as genuine ?] 

In Rev. 20 : 4, the Gr., . . the psuchas, breaths, of the beheaded, 
means, the?n that were beheaded : we have seen all through Scri]^)- 
ture, breaths of men, for, men. 

Rev. 20 : 5 ; Gr., But the rest of the dead [of what dead ? Of 
dead who would be raised ; be children of the resurrection] — lived 
not again . . . This, that resurrection which prote, first, (in rank, 
or eminence, says Donnegan :) and v. 6 says, those shall be priests 
of [concerning] God and of [i. e., concerning] the Christ. 

Rev. 20 : 12, Gr., And I saw tons 7iekrous, dead [without our 
article,] unimportant and powerful, or great, &c. 

Rev. 20 : 13, given, p. 451. 

Rev. 20: 14; And the death and the hades were cast, &g.: 
Ital., And the death and the inferiio : Rh., And hell and death : 
E. v., And death and hell : [The Rh. and E. V. could give death 
without our article, in this verse, where the Gr. and Ital. use the 
article ; but could not give dead without the article in v. 12, where 
the Gr. and Ital. use the article,] v. 15 ; Gr., And if any one not 
was found in the book tes, of that, or, the, life written, he was cast 
into the limne^ swamp, of the fire. 

Whately, after giving the meaning of 1 Thes. 4: 16, before 
given, says, p. 140, he believes it is chiefly from chap. 20 and 21 
of Rev. that the idea has been drawn of a literal resurrection of 



628 



THEOLOGY OF THE BIBLE. 



pious Christians before the final resurrection, — their splendid reign 
with Christ in person for 1,000 years — the literal restoration of 
Jerusalem, &c. He answers by saying: First, you should con- 
sider that this book is professedly, and throughout, prophetical ; 
like those more ancient prophecies which foretold the coming of 
the Christ. [See chai^. 1 : 3 ; 22 : V, 10, 18, 19. It is, if canonical, 
a prophecy of things to take place on the earth.] Whately pro- 
ceeds : It is evidently fashioned on the model of the book of Daniel. 
Secondly, that it is part of the character of the prophecies not to 
be so framed as to be fully understood before the event ; but so as 
to be interpreted by the event. After illustrating the nature of 
Scripture prophecies, he says : that even looking to these prophe- 
cies (in Rev.) alone, they afford no ground for expecting a literal 
first resurrection of saints, together with the rest of the events 
spoken of. But it is more agreeable to the general character of 
Scripture-prophecies, especially those relating to Christ's King- 
dom, to be, in their meaning^ spiritual, rather than earthly and 
carnal ; in their expi^ession, figurative and obscure, rather than so 
literal and plain that no perversity could misunderstand them. 

A short time since, a gentleman showed me a notice in a news- 
23aper of a book entitled, The Resurrection of the Dead, by Rev. 
H. Mattison, D. D. I procured it. It was published 186G. Bishop 
Simpson, in an Introduction, highly recommends it. I have read 
it. I soon found that the author was only an E. V. scholar, and 
tliat he was loaded with the dogma — the immortal soul. But the 
first part of his third chap, afibrded me great satisfaction. It gave 
me a third witness to the testimony which the Catacombs of Rome 
give of what primitive Christianity was. He says : These Cata- 
combs are the burial place of the early Christian martyrs during 
the first three centuries of the Christian Church. He then gives 
Bishop Kip's account of his visit to them. He quotes the Bishop 
as saying : We were wandering among the dead in Christ : in that 
subterranean city where are deposited the ashes of hundreds of 
thousands who died in the faith of Christ, and whose remains were 
deposited there by their friends and brethren of like precious faith. 
Upon the slabs or the adjoining rock are numerous inscriptions 
and symbols indicative as well of the faith of those who were buried 
as of those who buried them. That some of these inscriptions date 
back to less than 40 years after the crucifixion. That these in- 
scriptions furnish conclusive evidence, not only that the Christians 
of that period believed in a resurrection, but that they looked for 



THEOLOGY OF THE BIBLE. 



629 



a resurrection of the identical bodies laid in the tomb. Hence the 
Phoenix, fabled as rising to life from its own ashes, is one of the 
common symbols upon their tombs. That the cock, suggesting 
the morning of the resurrection ; and a fish, or a sea-monster, eject- 
ing a man from his stomach, are often to be met with ; the latter 
an allusion to Jonas, says the Bishop. That another symbol is, a 
sculptured representation of the resurrection of Lazarus. That 
though many of the inscriptions speak of the ' rest ' or ' sleep' of 
the dead, they also speak of their future resurrection. " You will 
arise ; a temporary rest is granted you." That a number of the 
symbols represented the resurrection of Christ. 

This witness, — Bishop Kip, like the other two witnesses whose 
testimony we have before had, did not find a single inscription or 
symbol that gives any countenance to the dogma — the immortal 
soul, or the resurrection of the unjust. If he had, we may be sure 
he would not have omitted to give it. The Bishop seems to have 
seen the effect of the absence of any such inscription or symbol : 
for he takes care afterwards to say : " So full was the hope of the 
martyrs of the first three centuries of the Christian Church with the 
idea of immortality for the body as well as the soul, thatj&c." The 
Bishop's word soul means, of course. Orthodoxy's immortal soul. 
Thank you, Bishop. We don't want your Orthodoxy. You liave 
given us the testimony of the Catacombs : no word from you can 
affect that. 

The idea pervading Scripture is, restoration of mankind to the 
state before the fall, in a repaired, renewed, earth and heavens. 
Whately, p. 192, says: " The eternal habitation of the blest is de- 
scribed by the Apostle as ' new heavens and a new earth,' meaning 
by 'heavens' the air we breathe and sky over our heads, as he 
means by * earth ' the place on which we dwell." In 2 Pet. 3:13, 
Peter says : ' We look for new heavens and a new earth wherein 
dwelleth [shall dwell, present for future,] righteousness : ' [i. e., a 
righteous mankind ; where the Christ, or that righteousness of 
which he was the pre-eminent example, shall reign. Orthodoxy's 
system is, a touch for an instant on this planet, and thereby a 
change into another kind of creature, to go to some other orb or 
place ; some to the orthodox hell, and some to the orthodox heaven. 

A single further remark as to the testimony of the Cata- 
combs : All know the character of the inscriptions put on tomb- 
stones of dead by immortal-soul believers. If the Christianity of 
the primitive Christians had been that which afterwards came to 



630 



THEOLOGY OF THE BIBLE. 



prevail and now prevails, their inscriptions would necessarily have 
been of the same character. That they are what they are is con- 
clusive proof that their Christianity was : 

" The Just hy Faith^ shall live again.'''' 



The reader now has the result of more than twelve years faith- 
ful study. I believe that no work of the kind has ever been given 
to the public. It seems to me that the mode adopted is the natural 
and only sure mode of obtaining the true system taught in the 
Bible. Books of so-called Theology, and of men's arguments and 
inventions, have become so multiplied that a life time is not suffi- 
cient to read and compare the thousand and one different and con- 
tradictory views of men, on various points supposed to be involved 
in the Theos-logos^ — God-word — Theo-logy — of the Bible, but 
which have really no foundation in God's word. The result has 
been, and is to-day, what Draper well calls an " anarchy of sects." 
And this result, now upon us, after so many centuries and such 
unnumbered volumes of controversy, proves, that unless some such 
mode be resorted to as has been adopted in this work, such books 
and writings will become so numerous that, to use the hyperbole 
of John, the world cannot contain them. 

The more one reads of such books and writings, if he reads all 
sides, the less he is able to come to any conclusion ; and he either 
abandons in despair the whole subject of Theology, or he confines' 
his reading to books which argue for the tenets of the sect in con- 
nection with which he has been brought up. The past, then, 
which is a teacher in reference to the future, instructs us that 
men's arguments, though they should be continued through all 
time, will lead to no beneficial result ; and proves, that there is but 
one way to reach the truth : and that way is, to discard all the 
difierent theories which different sects would impose upon us, and 
set ourselves to an examination of the original Scriptures, just as 
if no other Scriptures than those in which the God-word was ori- 
ginally given were ever written. They were written for all time ; 
and should, therefore, be studied with all the care and interest 
with which they would be if now first given for the very purpose 
of putting an end to sect and controversy and giving unity to 
the Church. 



THEOLOGY OF THE BIBLE. 



631 



Have we any prospect that all or any of the sects will discard 
their theories and resort to the original Scriptures in any proper 
manner ? I see none. Within a short time past I asked a book- 
seller in New York if he had a translation of the Old Testament 
from the Hebrew. He answered, yes. And what does the reader 
suppose he handed to me ? It was a book in which the Hebrew 
was printed in one column, in verses, and the English versioUy in 
corresponding verses, in a parallel column. I told him I had the 
Hebrew, and had the E. Y., and therefore did not want the book. 
I have since seen, in the same bookstore, another and more costly 
edition of the same book: price $11. It is published by Samuel 
Bagster and Sons, London. ISTow this book bears on its face the 
affirmation that the E. V. of the Old Testament is a correct trans- 
lation from the Hebrew ; and so, the affirmation that it is alto- 
gether useless to study the Hebrew. Who but an E. V. Ortho- 
doxist could ever have thought of causing the publication of 
such a book? And who that believes the affirmation it makes 
on its face to be true will undertake the labour of studying the 
Hebrew ? 

After seeing the book above described, a relative at whose house 
I frequently visit shewed me a book which he thought I would like 
to see. I looked into it, and found that it contained the Greek of 
the New Testament in one column and the E. Y. of it in a parallel 
column ; a similar publication to that above described in reference 
to the Hebrew of the Old Testament. I told him what it was. His 
wife, a remarkably intelligent lady, immediately said : It is a cheat. 
And the book was laid aside as worthless. Both husband and wife 
are members, in full communion, of a Presb. church. I have since 
seen this same book for sale in the same bookstore in New York, 
price, $3 50. It is published in London by the same Saml. Bagster 
and Sons. 



I have used the words ' the so-called Reformation.' Let us see 
if what is called ' The Reformation ' is entitled to that name. The 
so-called Reformation is dated A. D. 1517. Every work is to be 
tried by its fruits. What was reformed by that work ? And what 
fruits has it produced in the long period of 350 years ? On these 
questions I content myself with giving a few extracts from the late 
work of the Orthodox Shimeall. At p. 196 he says, it failed in 
^' eifecting more than a very partial emancipation of Christendom 



632 



THEOLOGY OF THE BIBLE. 



from the tyranny, spiritual and temporal, of the Papal See. And 
in note E he says, it was content to limit itself to the remomal of 
the grosser abuses and corruptions of bygone ages. In all this 
Shimeall is undoubtedly correct : but it is also true, (and this takes 
from that work all pretension of being a reformation in any im- 
portant sense,) that it left undisturbed all the paganism with which 
Christianity had been corrupted, and with which it remains cor- 
rupted to this day, in so-called Orthodoxy. 

IsText, as to its fruits. I take from the same author the following 
statistics : The aggregate population of the earth is twelve hundred 
and twenty-five millions. These may be divided, says he, into the 
following religious systems, namely : 

1. Of Brahminical Pagans, in Asia, . . . 650,000,000. 

2. Of Mohammedans, in Asia and AMca, . 150,000,000. 

3. Of Pagans, in a purely savage state, . 100,000,000. 

4. Of Jews, the kingdom of Judah, dispersed, 14,000,000. 
In Christendom there are — 

1. Of the Western, or Romish Church, . . 170,000,000. 

2. Of the Eastern, or Greek Church, . . 60,000,000. 

3. Of Protestants, throughout the world, . 80,000,000. 

Total population, .... 1,224,000,000, 
He then says : It results from these statistics, first, That less than 
one-fifth of the earth's population are included within the pale of 
Christendom. Second, That of these latter, only about one-third 
bear the Protestant name. ISTor is this all. Third, computing, as 
v/e must, says he, the real numerical strength of Protestant Chris- 
tianity by the communion statistics of all the various branches of 
the Protestant Church scattered over the world, they do not yield 
a total of over 15,000,000 [of the 1,224,000,000.] On this view, 
Shimeall exclaims : What a picture ! And well may we, in view 
of the rapid and extensive progress of primitive Christianity within 
a very short time after the crucifixion, exclaim : What a picture ! 
What a picture, for the so-called Reformation ! What a picture 
for so-called Orthodoxy ! And, further, this insignificant ' numeri- 
cal strength of communion statistics' of Protestantism is divided 
into numberless discordant sects : each sect composed of women 
and children more largely than of men ; not one of whom, or of the 
Pastors, reads the Scriptures in the languages in which they were 
written ! ! 



APPENDIX. 



For the purpose of showing the rise in Christendom of the notion of 
inherent immortality and the progress and present state of opinion in 
reference thereto, I avail "myself of a treatise by the Pvev. J. Panton Ham, 
of Bristol, England, which I had no knowledge of till after the first edition 
of " The Theology of the Bible " was published. I shall abridge it some- 
what and omit some things said by way of argument. The Rev. writer 
says: " We propose a historical inquiry into the present popular opinions 
on the doctrine of human immortality. The notion now current on this 
subject we believe to be altogether unscriptural and a most mischievous cor- 
ruption of Biblical Christianity. The unscriptural character of these cur- 
rent opinions we intend to discuss and disclose. At present we are but 
doctrinal chroniclers — historians of opinions. 

THE APOSTOLICAL FATHERS — THE FIRST AND SECOND CENTURIES. 

The Apostolical Fathers Clement of Eome, Polycarp, Ignatius, Barnabas, 
and the Pastor of Hermas, are so called as having been contemporaries with 
the Apostles of our Lord. Their testimony, although it is quite conceivable 
that other circumstances might tend to depreciate it, is nevertheless valu- 
able, and by the clearer light of Scripture may be read with profit. In 
their writings we never meet with those conventional phrases of modern 
orthodoxy about the soul, its separate state and immortality; immortal soul ; 
never-dying soul; deathless soul; separate soul; disembodied soul; these 
and such like expressions belong to a more recent religious nomenclature. 
The prevailing opinions of the Apostolical Fathers are clearly set forth in 
their epistolary writings, where they uniformly speak as if they had no 
philosophy about the elementary constituents of the human constitution, 
but regarded man as one indivisible being, depending upon his organiza- 
tion for his personal existence. In the estimation of these early writers 
death was the absolute decease of the conscious being — man, and he could 
only live again by being raised up from the dead. They never allude 
to a state of consciousness between death and resurrection, but speak 
much of their hope of being raised up out of their graves. It should 
strike the reader as very remarkable that the Apostolical Fathers never 
allude to a state of glorification for the righteous in a disembodied condition 
of existence, when this is the grand theme of modern Christian teaching ; 
and on the other hand, that they so frequently and emphatically refer to a 



ii 



APPENDIX. 



being raised up out of the grave, wlien the resurrection occupies so subor- 
dinate a place in the present popular creed and ordinary pulpit ministrations. 

But let them speak for themselves : ' Blessed are those priests,' writes 
Clement, ' who having finished their course before these times, have ob- 
tained a fruitful and perfect dissolution.' ' For it is written, enter into 
thy chambers for a little space, till my anger and indignation shall pass 
away: and I will remember the good day and will raise you up out of 
your graves.' 1 Epist. to Corinth. 

Polycarp says, 'If we please [the Lord] in this present world, we shall 
also be made partakers of that which is to come, according as he promised 
to us that he shall raise us from the dead.' Ep. to Philip. 

Ignatius, in the following quotation, expresses plainly his belief that im- 
mortality is not inherent but a communication through Jesus Christ; as 
says the Apostle, the gift of God is eternal life [or immortality], through 
our Lord Jesus Christ. In his Ep. to the Eph. he writes — ' For this cause 
did the Lord suffer the ointment to be poured on his head (or was anointed 
for his burial) that he might breathe the breath of immortality into his 
Church.' — 'From thence began what God had prepared; from thence- 
forth things were disturbed, forasmuch as he designed to abolish death.' 

And again ; ' That ye, breaking one and the same bread, which is the 
medicine of immortality, our antidote that we should not die [i. e. eternally] 
but live forever in Christ Jesus.' To theTralliaus he writes : 'Jesus Christ 
was truly raised from the dead by his Father, after the manner as he will 
also raise up us who believe in him, by Christ Jesus, without whom we 
have no true life.' To the Komans he writes 'For it is good for me to 
set from the world unto God that I may rise again unto him.' The object 
of Christ's mission is thus set forth by Barnabas in his catholic epistle : ' Now 
how he suffered for us I will show you. The prophets spake before con- 
cerning him; but he, that he might abohsh death and make known the 
resurrection from the dead, that he might make good the promise before 
given to our fathers.' 

The Rev. writer continues ; " The passages on the subject in the writings 
of the Pastor of Hermas are too numerous for quotation here. Suffice it to 
say, that he uniformly describes the condition of the unconverted as a state 
of death, and union with Christ as securing the hope of a future and eter- 
nal life. Nothing can be plainer than that the Apostolic Fathers were 
consentaneous in the belief of the essential mortality of the human race ; 
that they had no philosophy concerning the human nature corresponding 
to the Platonized Christian philosophy of modern times, and that their 
only expectation of the future life was by means of a resurrection from the 
dead. It is undeniable that they believed nothing about disembodied hu- 
man souls — their hope was in a resurrection from the dead-; hence they 
preached the resurrection of Christ as the evidence and pledge of his peo- 
ple's resurrection unto life. How unlike the degenerate theology of modern 
Christianity., in which the grand cardinal doctrine of resurrection from the 



APPENDIX. in 

dead is almost lost sight of. The pagan philosophy of Plato, patronized by 
the popular churches, has substituted the doctrine of an independent human 
immortaHty ; hence immortality as the gift of God in Christ is not known; 
hence the modern Christianity has an imported phraseology about departed 
souls, immortal souls, souls in glory, souls in torments, of which the Scrip- 
tures and Apostolical Christians know nothing. Let the churches of our 
degenerate modern Christendom note the strange phenomenon, that the 
Apostles and their contemporaries speak much of life as the gift of God by 
Christ, and life obtainable by resurrection, and never once allude to immor- 
tal souls and souls in glory or in torment, at death ; whereas, both the pro- 
testant and popish churches (the latter, indeed, to no small advantage) re- 
verse this mode of preaching; they preach, in strange contradiction to in- 
spired and primitive testimony, that man is immortal by natural constitu- 
tion. Thanks be to God, amidst this doctrinal degeneracy, Litera Scripta 
manet. 

FROM THE SECOND TO THE FIFTH OENTUET. 

The controversy concerning human immortality commenced as early as 
the latter part of the second century. A threefold division of man's nature 
into body, soul, and spirit, was lirst embraced by some. The language of 
Paul in 1 Thess. 5: 23, was accepted, not in its proper rhetorical, but in 
a strictly philosophical sense, and interpreted according to the philosophy 
of the times. Some adopted the dualistic theory, or twofold division into 
body and soul. Thus, from the first, the question of human immortality 
became .mixed up with speculative ideas, and- a phraseology, the offspring 
of the primitive philosophy, was begotten, which has unfortunately survived 
to our own times. It is of the first importance to apprise the student of 
this controversy that the inquiry took at the outset a particular form — a 
strictly philosophical form. The question was rather metaphysical than re- 
ligious, although it involved important religious consequences. The ancient 
anthropology, doctrine of man, lay at the basis of the inquiry. It is un- 
deniable, that the notion of the separate existence of the soul was an im- 
portation into Christianity of the old Greek philosophy; the departed soul$ 
were the shades of Homer and the Greeks. The locality, or state of the 
dead, moreover, is called, both in Scripture and the Greek philosophy, 
Hades, the unknown or unseen place or state, as this word etymologically 
means. But it may sufiice here, for the sake of showing the difference 
between the Hebrew theology and the Grecian philosophy, that while the 
Greeks peopled their hades with disembodied shades, spirits, souls, [ghosts], 
in a state of consciousness and activity, the sacred writers describe their 
hades as the resting place of the dead— a condition of darkness — a land of 
forgetful ness, where thought and memory are extinguished and silence 
alone prevails. 'The dead know not anything.' 'In that very day their 
thoughts perish.' ' The dead praise not the Lord, neither any that go 
down into silence,' Let the reader mark this important distinction* lest he 



iv 



a;ppenmx. 



be betrayed into the common popular error of supposing that the terms 
soul, body, &c., of Scripture [that is, the English version,] have the same 
verbal value as they have in the speculative theology of that period, and 
which, through the prevalence of the ancient philosophy during the suc- 
cessive periods of historic Christianity, has become the orthodox theology 
of our own times. Modern Christianity retains the faith of the old Pagan 
philosophy of the Greeks, concerning the soul and its immortality, and, re- 
gardless of the extraordinary consequences of imposing those Pagan ideas 
upon the sacred nomenclature of the Bible, persists in avowing the ancient 
philosophical faith, and interpreting the Scriptures on its false principles. 

At the very opening of the inquiry, in the discussions which took place? 
we observe a departure from the language of Scripture, and a phraseology 
employed coincident with the ancient philosophy. 

The historian of doctrines, Professor Hagenbach, remarks on the state of 
the controversy at this period, that it had ' more of a philosophical than 
Christian bearing.' ' The Christian doctrine of immortality,' he says, ' can- 
not be considered apart from the person, work, and kingdom of Christ, and 
must rest upon Christian perceptions and promises.' Tatian says : ' The 
soul in itself is not immortal, but mortal; nevertheless, it has the power of 
escaping mortality.' Theophilus of Antioch raises the following question : 
' Was Adam created with a mortal or immortal nature ? ' and replies, ' nei- 
ther the one nor the other, but he was fitted for both, in order that he 
might receive immortality as a reward. '^ Among those who maintained 
that immortality is a gift or Christian reward, Justin Martyr must un- 
questionably be numbered. 'In his dialogue with Trypho a passage occurs 
which, whatever he may have meant by it, involves the conclusion that 
the soul is not in itself immortal: 'I say not that all souls die.' 'At 
the time of judgment those souls that appear worthy of God die no more.' 

The testimony of Irenaaus, the contemporary of Justin Martyr, is em- 
phatic : he writes, 'Life is not from ourselves, nor from our nature, but it 
is given or bestowed according to the grace of God ; and therefore, he who 
[&C.J shall receive length of days for ever and ever. But he who rejects it and 
proves unthankful to his maker for creating him, and will not know him 
who bestows it, deprives himself of the gift of duration to all eternity. 
No language can be more explicit. It expresses, as definitely as language 
can, that man has no constitutional immortality, and that unless ' born 
again,' he must, without doubt, perish everlastingly. 

The theory of Tertullian, who flourished in the third century, exhibits 
the extent to which speculative inquiry went, in connection with the doc- 
trine of immortality. This celebrated Father put fortli a new doctrine, as 
much physiological as theological, in which he maintained that the human 
soul was propagated, like the body, by ordinary but distinct generation — 
the soul being begotten by the soul, as the body by the body, of the parent. 
He tells that God made Adam's soul matricem omnium, the fountain of? 
source of all souls. His theory is known by the name of Traducianisra. 



APPENDIX. 



V 



In the fourth century the Traducianism of Tertullian was opposed by the 
doctrine that the soul had its creation immediately from God, and was nei- 
ther propagated by traduction nor born with the body. This new theory is 
denominated Creationism. The diffiulties involved in these respective sys- 
tems inclined many theologians, among whom was Augustine, to ignore the 
controversy altogether, and declare their opinion that human science found 
a limit in this direction beyond which it was impossible to pass. 

Lactantius contended that immortality was not the natural property of 
the soul, but the reward of virtue ; and in this opinion he was fortified 
by the testimony of the earlier Greek theologians, who affirm that the 
Hebrews did not believe in the constitutional immortality of man, but con- 
sidered it dependent upon a virtuous character. Nemesius, a Greek philoso- 
pher of the fourth century, and a convert to Christianity, afterwards made 
Bishop of Emesa, in Phoenicia, also testifies to the faith of the Hebrews : — 
' The Hebrews confessedly say that man was created from the first neither 
mortal nor immortal, but capable of either nature; that should he incline to 
fleshly passions he might incur the fate of the flesh ; but if he aspired after 
spiritual existence, he should be esteemed worthy of immortality. 

Origen difi*ered both from Tertullian and the Creationists, and gave it as 
his opinion that human souls had a pre-existence. Dodwell says that 
' Among the primitive Christians this doctrine of Origen was taken for 
very singular — they generally condemned it in Plato himself.' Eusebius, 
in his Ecclesiastical History, informs us of a sect in the third century, in 
Arabia, who denied the natural immortality of the soul. Against the 
opinions of these primitive Arabians the theological powers of Origen, the 
great champion of the nascent othodoxy, were enlisted, and who appears 
to have been successful in overturning their previous faith and bringing 
them to the persuasion of the new Platonism, or philosophical Christi- 
anity, which was rapidly extending itself over Christendom. 

Some of the Fathers of this period, among whom were Cyprian, Arno- 
bius, and Athanasius, considered the soul to be naturally mortal, and as- 
cribed its immortality to the communication of the Divine Spirit. But the 
doctrine that the soul is immortal was daily becoming the popular doctrine. 
Subtile disputes in theology were, in those times, as in our own, mostly 
confined to professional theologians, the laity not concerning themselves 
with these disputes, grew in a less discriminating and more dogmatic faith. 

In concluding our sketch of the state of the doctrine of immortality 
at the close of the fifth century, it is scarcely necessary to remind the 
reader of the very speculative character of the period comprised in this 
section. The doctrine of the immortality of the soul took its rise in mere 
philosophical conjecture ; was debated as a question of human science, 
Its introduction into Christianity is attributable to the influence of the 
Greek and Latin fathers. Geiseler, in his Compendium of Ecclesiastical 
History, acknowledges this influence in the doctrinal theology of this 
period. He says : ' A speculative treatment of Christian doctrine was 



vi 



APPPEXDIX. 



generally indippensable, if Christianitj should be accessible to the philosphi- 
cal culture of the times, and was rendered unavoidable by the measures of 
the Gnostics. It could only proceed from Platonism. which, of all philoso- 
phical systems, stood nearest to Christianity.' 

FROM THE FIFTH TO THE SIXTEENTH CENTUET ; OE AGE OF THE EEFOEMATION. 

The impulse given to the speculative spirit by the introduction into 
Christianity of the philosophic element of Platonism, was by no means 
restrained during this period. Indeed, it is notorious that, from the time 
of this admixture of human with divine science to the present hour, the 
doctrine of' human immortality has been built on a ratiocinative basis 
merely, and the Bible has been very coolly ignored as if it had no deliver- 
ance to make on the matter. The doctrine of the soul's immortality had 
become the othodox and popular faith of the Church [the Romish, then 
the only Church], but the doctors still disagreed on the question. They who 
held the dualistic theory, or twofold division of man into body and soul, 
affirmed the broad proposition that the soul was an independent and immor- 
tal substance. The advocates of a threefold division into body, soul, and 
spirit, denied the immortality of the soul, as did the earlier Greek theolo- 
gians, and maintained that the soul becomes immortal by its union with 
the spirit, Nicholas of ^^lethone, was the champion of this philosophical 
doctrine in the Greek Church. Ullmann, quoted by Hagenbach, thus re- 
ports him : ' It is not every soul that neither perishes nor dies, but only the 
rational, truly spiritual, and divine soul, which is made perfect through vir- 
tue, by participation in the grace of God. For the souls of rational beings, 
and still more of plants, may perish with the things which they inhabit, 
and maybe dissolved into their elements.' Elsewhere he says: 'When 
any created being is eternal, it is not so ly itself, nor in itself, novfor itself 
but by the goodness of God ; for all that is made and created has a begin- 
ning, and retains its existence only through the goodness of the Creator.' 
In the Western Churches the doctrine of the soul's intrinsic immortality 
was ta-ught as a theological truth ; but the chief leaders of the scholastic 
sects, Thomas Aquinas and Duns Scotus, were at issue on the question whe- 
ther the doctrine was capable of being satisfactorily proved by the inde- 
pendent reason. Aquinas had drawn a distinction between [what he called] 
the sensitive, and [what he called] the rational soul, ascribing immortality 
to the latter. He says; 'The rational principle which we call the human 
soul is incorruptible.' The mode of proof adopted is that which has been 
often used since, and vrith some is an argument still. He argued, ' the 
human reason conceives itself absolute and adequate to all time. Hence 
whatever has reason has naturally a desire to live always. But a rational 
desire cannot be without its object, therefore every rational substance is 
incorruptible or immortal.' [A wonderful discovery this I J Scotus refused 
to accept this mode of proof, and replied that the ' immortality of the soul 
cannot be logically proved.' The scholastics of the Aristotelian school 



APPENDIX. 



vii 



generally denied any inherent immortality in man. Aristotle himself said 
that immortality was not inherent in the constitution of man, but was com- 
municated. But the Platonists labored hard, at the close of this period, to es- 
tablish their favorite dogma of the soul's immortality. All their philosophi- 
cal strength was brought to bear against the Aristotelian theory, in which 
they were most effectively aided by the Pope, who came in with his baton 
of infallibility, and at once decided the controversy by the dictum of spiritual 
authority. A council of the Lateran held A. D. 1513, under Pope Leo X., 
pronounced the immortality of the soul an article of Christian faith. The 
following is a translation of the canon which was enacted at this Council, 
as published by Caranza ; ' Whereas, in these our days, some have dared to 
assert concerning the nature of the reasonable soul, that it is mortal, and 
one and the same in all men, and some, rashly philosophizing, declare this - 
to be true, at least according to philosophy. We, with the approbation of 
the Sacred Council, do condemn and reprobate all those who assert that 
the intellectual soul is mortal, or one and the same in all men, and those 
who call these things in question; seeing that the soul is not only truly, 
and of itself, and essentially the form of the human body, as is expressed 
in the canon of Pope Clement the Fifth, published in the General Council 
of Vienna, but likewise immortal, and, according to the number of bodies 
into which it is infused, is singularly multipliable, multiplied, and to be 
multiplied. And seeing that truth never contradicts truth,' we determine 
every assertion which is contrary to revealed truth, to be false ; and we 
strictly inhibit all from dogmatizing otherwise, and we decree that all who 
adhere to the like erroneous assertions, shall be shunned and punished as 
heretics.' 

However, neither Popes nor Councils can lay an embargo on thought. 
Men, endowed with mental independence, cannot be brought to acquiesce in 
the mere authoritative decisions of their fellow men, though wearing the 
triple mitre of spiritual absolutism. And this Council, Luther says, was of 
so little authority as to be laughed at and despised by the Eomanists them- 
selves. The most notable philosopher of Italy in Leo's time, was Pietro 
Pomponazzo. This distinguished man took upon himself to maintain that 
the soul is absolutely mortal. Extracts from papal letters by Contelori, 
show that Pietro was immediately and peremptorily assailed on the opinion 
which he had avowed. It is there said, ' Pietro of Mantua has asserted 
that, according to the principles of philosophy, and the opinion of Aristo- 
tle, the rational soul is, or appears to be, mortal, contrary to the determina- 
tion of the Lateran Council. The Pope commands that the said Pietro 
retract, otherwise that he be proceeded against.' The pontificate of Leo 
was an epoch in the history of the doctrine of the soul's immortality. It 
was then that the successful effort was made to establish and give perman- 
ence to this doctrine; but it was made by a usurper of the right of private 
judgment, and accomplished by an act of sacerdotal despotism. The advo- 
cates of the doctrine of the soul's immortality need to be reminded of this 



viii 



APPENDIX. 



suspicious passage in its historic progress. The seal of authority was affixed 
to it hj a Koman Pontiff, in the dawn of the sixteenth century — 1513; 
a man the worthy counterpart of England's Charles 2d — fond of fashion 
and field-sports, and mixing up in all the dissipated excesses of the sacred 
metropolis. ' It certainly cannot be denied,' says the historian Ranke, 
' that his life did not correspond to that befitting the supreme head of 
the Church.' It was during the pontificate of this Leo that Luther visited 
Rome, and where the licentiousness of the papal court and clergy so aston- 
ished and disgusted him, that from that time his reverence for the Pope 
was completely and forever destroyed. 

Such was Pope Leo the Tenth, and such the circle of sanctified society 
of which he was the animating centre ! Behold, ye asserters of your own 
inherent immortality, the worthy nursing father of your faith! Worthy 
patron of a Pagan progeny ! Let it be registered as the genuine genealogy 
of a fundamental doctrine of modern British Christendom, that the Pagan 
Plato was its father, and the profligate Pope Leo its foster-father. Born 
and bred by the Pagan philosophy, and the protege of popery, this notion 
of the soul's immortality has become a pet dogma of popular Protestantism, 
which, with a strange forgetfulness of its low lineage, openly declares it to 
be the honorable ofi'spring of a true orthodoxy. 

FEOM THE REFORMATION TO THE PRESENT TIME. 

Papal influence had been declining for some time previous to the Reforma- 
tion, but by the dawn of the 16th century it reached the nadir of its popu- 
larity. The character of Leo X. and the condition of his Court were any- 
thing but adapted to inspire respect for the triple crown. As the symbol of 
a spiritual dominion it was very generally despised, and only a suitable 
opportunity was wanted to give unmistakable expression to the reactionary 
feeling which extensively pervaded this age. Luther afforded this oppor- 
tunity. The great German Reformer assumed an unwonted position in the 
giant presence of papal infallibility. He spoke disdainfully of the decrees 
of the Popes. The decrees of Pope Leo, for the reasons before assigned, 
he had a special contempt for. He thus ironically responded to the decree 
of the Council of the Lateran held during the pontificate of this Pope: 
' I permit the Pope to make articles of faith for himself and his faithful, 
such as the soul is the substantial form of the human body, —the soul is 
immortal, — withi all those monstrous opinions to be found in the Roman 
dunghill of decretals ; that such as his faith is, such may be his gospel, such 
his disciples and such his Church, that the mouth may have meat suitable 
for it, and the dish a cover worthy of it.' The belief of Luther is plainly 
expressed in these words on the doctrine of immortality ; it is evident that 
he refused to acknowledge this doctrine. The philosophy of Luther led 
him to conceive of the human sod as a distinct, but not an immortal sub- 
sistence. He embraced and taught the sleep of the soul, and continued in 
that belief to the close of his life. 



APPENDIX. 



ix 



The prominence given by Luther to the doctrines of the non-immortality 
of the soul and its unconsciousness in death, induced Sir Thomas Moore 
[a Roman Catholic] to publish a work in reply, objecting to the views ad- 
vocated by the Reformer. This reply of Moore's called another distin- 
guished witness into the arena of controversy — William Tyndale, the 
translator, who wrote — ' Iq putting departed souls in heaven, hell, and pur- 
gatory, you destroy the arguments wherewith Christ and Paul prove the 
resurrection. ' The true faith putteth the resurrection, which we be warned 
to look for every hour. The heathen philosophers denying that, did put 
that the souls did ever live. And the Pope joineth the spiritual doctrine 
of Christ and the fleshly doctrine of philosophers together— things so con- 
trary that they cannot agree. And because the fleshly-minded Pope con- 
senteth unto heathen doctrine, therefore he corrupteth the Scriptures to es- 
tablish it. If the souls be in heaven tell me what cause is there of the re- 
surrection.' 

The above quotations prove that the popular doctrines of the immortality 
of the soul, and a state of conscious life between death and the resurrec- 
tion, were not doctrines held by Luther and the first Reformers. Luther 
calls them ' monstrous opinions,' and Tyndale declares that they were 
heathen and fleshly doctrines.' 

Calvin now entered the arena, by the publication of a tractate, entitled 
* Psychopannychia,' a word of Greek derivation, intended to express the 
idea that the soul is awake in a state of consciousness through the whole 
night of death.' ' As to the book itself,' writes an anonymous reviewer, 
in the year 1772, 'it is hot, furious and abusive. The Hypnologists (sleep 
preachers) as he (Calvin) calls them, are babblers, madmen, dreamers, 
drunkards, &c. Happily for them, his arguments are as feeble and sophis- 
tical as they themselves could wish.' From Calvin's time, the doctrine 
of the soul's immortality and its dependent dogmas, have gradually found 
their way into the several Protestant confessions j and to this hour, these 
heathen heresies are accepted \)j the Romish and all the Reformed Churches 
as Christian verities. 

In the year 1706, Henry Dodwell, a clergyman of celebrity, espoused the 
doctrine of the mortality of the soul, and so revived the controversy. 
The first sentence of the title-page of his book is, ' An Epistolary Discourse 
proving from the Scriptures and the First Fathers, that the soul is a prin- 
ciple naturally mortal.' His book called out several antagonists, and Dod- 
well had the satisfaction of seeing this question of the soul's immortality 
again widely agitated and debated. 

It has remained to our times to see the doctrine put in its proper light, 
although it is still but imperfectly apprehended by some advocates as well as 
opponents. The Scripture teaches nothing about the soul as a subsistence 
distinct from the body. Man is sometimes called yZesA and sometimes soul—' 
*allj?e5^.' 'Man became a living soul.' Bishop Law, author of the 'Call 
to the unconverted, in an ' Appendix ' to his ' Considerations on the Theory 



X 



APPENDIX. 



of Religion^' published m 1755, shook to its foundations the popular doc- 
trine of a conscious intermediate state. Doctor Warburton also laid himself 
open to a suspicion of heterodoxy on this subject, in his third edition of ' The 
Divine Legation of Moses,' published in 1752. In his fourth edition of that 
work he altered his phraseology, which had given occasion to the suspicion ; 
not, however, without incurring the charge of trimming to popular prejudice. 

Many eminent living scholars, since Law's time, have turned their atten- 
tion to this controversy. In the city of Norwich it was mooted by the la- 
bors of Mr. Bourne and also by Mr. John Mason, who, in addition to the . 
publication of two small volumes, which passed through two editions, advo- 
cated his opinions in the Monthly Repository. The controversy has passed 
through what we may call its philosophical period, and is now, by most 
thinking and well-read persons, acknowledged to be a bible question. In 
this all but universal admission we rejoice, as tending to popularize a sub- 
ject so necessary to be understood by all, whether learned or unlearned. 
We are thankful that the advanced intelligence of our own times has seen 
through the fallacy of the 'Argument from Reason,' and that such elabor- 
ate sophisms as Mr. Samuel Drew's ' Essay ' are universally voted to the 
shelf, as now altogether beside the question, which, at one time they were 
thought so triumphantly to elucidate and even to settle. The theological 
writings of the learned Dr. Whately, Archbishop of Dublin, have exercised 
considerable influence in reviving the controversy in our times. The scho- 
lastic popularity, as well as ecclesiastical eminence of this dignitary of 
the English Church, have secured for his writings an amount of attention 
and respect beyond those of his contemporaries. His work entitled ' A 
view of the Scripture Revelations concerning a Future State,' has been 
extensively read by professional theologians, and since the publication of 
this book, many others have issued from the press, from the pens of cler- 
gymen and Nonconformist ministers. The Rev. Reginald Oourtenay, Rec- 
tor of Thornton Watless, issued, in 1843, a goodly 8vo. volume, advocating 
the unpopular side of the question, and which he dedicated to" Archbishop 
Whately. This was followed, the next year, by a work called ' Notes of 
Lectures,' afterwards amplified in a clever and closely-reasoned book, pub- 
lished in 1846, by H. H. Dobney, a Baptist Minister, at Maidstone. Almost 
simultaneously appeared a volume from the pen of Mr. Edward White, a 
Congregational minister, in Hereford. Mr. White's book, 'Life in Christ,' 
contains much valuable matter, in defence of the non-immortality of man 
and the final destruction of the wicked. Since these works others have 
issued from the press. Three Nonconformist ministers, one in Edinburgh? 
another in Bristol, and the third in Plymouth, have, in addition to their 
public testimony as preachers, put on record their convictions in pamphlets 
and larger works. Mr. W. Glen Moncrieff, a Congregational minister, in 
Edinburgh, has published his ' Dialogues on Future Punishment,' a work 
on ' Soul,' and is about to issue a companion to the foregoing, to be entitled 
' Spirit,' Besides these, Mr. Moncrieff has edited a pamphlet by Mr. Grew, 



APPENDIX. 



xi 



of Philadelphia, U. S., called the ' Intermediate State.' In the spring of 
1849, the writer, [Rev. J. Panton Ham], Congregational minister of Bristol 
[England], issued a volume of lectures on ' Life and Death ; or the The- 
ology of the Bible in relation to Immortality.' The first edition of this 
book sold in the first year, and a second, somewhat enlarged, was sent forth 
in the spring of 1851. As a supplement to this work, he issued another, 
entitled ' The Generations gathered and Gathering ; or the Scripture Doc- 
trine concerning Man in Death.' Both these books have since been repub- 
lished in New York, United States. A distinguished writer against the 
popular doctrine of inherent immortality has appeared in the person of the 
Regius Professor of Modern History, at> Cambridge, the Right Hon. Sir 
James Stephen. The views of this writer are very candidly expressed in 
' The Epilogue ' to his recently published ' Essays in Ecclesiastical Biogra- 
phy,' a series of papers originally contributed to the Edinburgh Review, 
An attempt was made in the University of which Sir James Stephens is a 
member and professor, to affix the stigma of heresy on him for the publi- 
cation of these opinions ; the attempt, however, failed. It was proposed 
by Rev. Lucius Arthur to ofier a grace to the Senate of the University, 
asking an inquisition on Sir James's opinions. The grace, however, was 
rejected in the caput [head or beginning]. All honor to the Senate for re- 
sisting this piece of clerical impertinence and tyranny. 

It is due to the untiring activity of Mr. George Storrs, of New York, that 
we should make honorable mention of him, in connection with these con- 
troversies. Mr. Storrs is the editor of a monthly periodical, called the 
'Bible Examiner.' [He now edits a weekly paper called the ' Herald of 
Life],' and has written and preached very extensively on his side of the 
Atlantic. He has been testifying to these truths for the past twelve years^ 
and been the means of raising up many advocates of these gospel principles 
in difi'erent parts of the States. 

The Rev. writer of this historical sketch further says : Besides the as- 
pect of this doctrine of unconsciousness in death to other related truths 
revealed in the Scriptures, its aspect towards certain errors is no less ob- 
vious aud important. Deprive Popery of these two false dogmas — the im- 
mortality of the soul and its separate and conscious state in death, and 
you deprive that monster system of spiritual wickedness of its prestige and 
terrible influence. Protestantism is weak in the presence of this ancient 
foe, because, to a considerable extent, it stands on a common doctrinal plat- 
form. ,It grants to Popery the very foundations of its auti- scriptural and 
mischievous dogmas.' " 

The writer of 'The Theology of the Bible" had not thoroughly studied 
the history of the controversy in Christendom about what orthodoxy calls 
the immortal soul— imm.ortal spirit. He had read enough to know that 
men had argued for many centuries, and written unnumbered volumes on 
questions in theology, and that after all this, there was now more of divi- 
sion and of sect in religion than ever before. It was therefore plain to him 



xii 



APPENDIX. 



that men's arguments^ continued to the end of time, would have no better 
result than that which is now upon us; and that nothing but the original 
Scriptures could put an end to controversy and give a united Church. He 
is glad to have learned from the Rev. writer of the foregoing history that 
the question of inherent immortality " is now, by most thinking and well- 
read persons, acknowledged to be a Bible question ; and with him he re- 
joices " in this all but universal admission, as tending to popularize a sub- 
ject so necessary to be understood by all, whether learned or unlearned." 
He had not imagined that the question had ever been considered by Chris- 
tians to be any other than a Bible question. 

So-called Protestantism was re-reformed by Calvin and his followers (as 
is shown by the Rev. writer), back from the first Reformers, to the two 
false dogmas [of Popery]— the immortality of the soul and its conscious 
state in death, and thus " grants to Popery the very foundations of its 
antiscriptural and mischievous dogmas." In the light of this truth, how 
past comprehension it is, that Protestantism has argued with Popery on so 
many bloody battle-fields, questions of no comparative importance, being 
only subordinate to those two dogmas ; such, with others, as the Romish 
purgatory, and has argued, and written, and fought, for an unmitigated 
orthodox hell, which even a Romish priesthood dared not put forth to 
its masses of stupid ignorance and superstition. And, in consequence, even 
at this late day, in the advanced intelligence of the nineteenth century, 
Protestantism (including all who profess it, both those belonging and those 
not belonging to any Church, of which the latter are many to one of the 
former,) holds but one fourth of nominal Christendom. And even in these 
United States of America, confessedly more enlightened than any other 
country, Romanism is steadily mcreasing faster than Protestant ortho- 
doxy — both standing on the same two false dogmas." No one is worthy 
to be considered a Protestant against Romanism who "grants to it the 
very foundations of its antiscriptural and mischievous dogmas." l^othing 
but truth can overcome error; nothing but the truth will ever put down 
Romanism, and the same truth will put down protestant orthodoxy by pat- 
ting down the false dogmas common to Romanism and it. The glorious 
truth : " The just by faith, shall live again," will consign them both to a 
common overthrow. 

Men's attempts to argue themselves and others into the belief of the dog- 
mas—inherent immortality and eternal conscious misery, are idle and 
worthless, and unpardonable presumption. It would be amusing, but for 
the gravity of the subject, to hear beings of a day, called by their Maker 
worms, grasshoppers, arguing among themselves that they are immortal : 
yes, (as 1 heard it said from the pulpit by an orthodox preacher in an old- 
school Presbyterian Church), equal to God^ henceforward, as to existence; 
from which it follows that God is unable to destroy what he made ; that 
what orthodoxy calls the soul must and will live eternally, God willing or 
not. 



isroTicES 



OF 



" THE THEOLOGY OF THE BIBLE." 




Extracts from a few of the many letters received by me from different 
parts of the country. I have not written to the authors of them to know if 
I might use their names. The letters speak for themselves : 

A clergyman writing for a copy, says : 

•' I gather that it is an independent and honest investigation as to whai the Scriptures 
teach about the destiny of man. Certainly confusion is the order of the day upon tliis as 
well as other points of vital interest. The Christian world is cursed with a flood of books, 
which, most of them, have not much real learning and less light. Universalism cannot be 
true— can eternal sin and misery be a fact ? Many think it monstrous and cannot receive it. 
What is the truth ? " After receiving a copy the Eev. gentleman wrote me, saying, " I have, 
for some years, attributed the, I might almost say, jargon of theological teaching, to a want 
of an honest investigation of the original Scriptures. 'The Bible Theology ' commences 
an era in this particular which will do much good by way of creating a stronger desire to 
know what the word of God really does say. I now write especially to enquire whether you 
have seen a book by Samuel C. Bartlett, D. D., Professor in Chicago Theological Seminary, 
published by the American Tract Society. It is written especially to overthrow the position 
taken in your ' Theology of the Bible.' [Prof. B. *s work was published first, but I had never 
seen or heard of it.] 'The two works are antipodes, at least in object, or teaching. I look 
upon them as representative works of their respective views. Dr, Bartlett's work was 
called out by the necessity of the times, in the estimation of those holding his views, and 
to meet that want it was prepared and published. It is looked upon by some as completely 
overthrowing the idea of the unconscious state of the dead and non-resurrection of the 
wicked. No doubt many would like to see a review of that work from your pen. At any 
rate, I should like to know your estimation of the work." 



Another says : "My attention was first drawn to the question of man's inherent immor- 
tality about ten years ago, by some of Archbishop Whately's writings, in which, to my great 
astonishment, I found the Archbishop was a believer in the non-immortality of man, and / 
that literal death was the penalty of sin. Being at the time an exceeding orthodox Presby- 
terian, I was quite shocked to find Bishop TMiately holding such views, inasmuch as he had 
been for several years, in my estimation, one of the greatest and best men living. I took 
the first opportunity of speaking to my pastor, the Rev. Doct. R., on the subject. The doc- 
tor is one of the most prominent men in the Presbyterian Church, having been, not very 
long before. Moderator of the General Assembly ; a fine scholar, a gentleman of varied and 
extensive learning and of universally acknowledged excellence and piety. ISTo man in the 
city of Pittsburgh, where I then resided, stood higher in the estimation of Christians, of ali 
denominations, than he did. To my great surprise, when I expressed my regret to him that 
Bishop Whately should have avowed himself a believer in such heterodox views, the doctor 
informed me that he himself had been, for several years, fully convinced of their truth, and 
that they were very plainly taught in the Bible. Dr. R. also informed me that the Rev. Dr. 





NOTICES OP THEOLOGY OF THE BIBLE. 



P. one of the vei'y best of men, and the oldest and most highly esteemed Episcopalian min- 
ister in the city, Avas also a full believer in the same doctrines. The result was, that I was 
led to imvestigate and eventually became convinced of their truth myself. During the last 
^hree or four years I have been devoting my attention chiefly to the subject of the resurrec- 
tion, and especially to the question whether the wicked are to have a resurrection or a quick- 
ening into life again. It is only lately that I have come to the full persuasion that they are 
not ; that when they die, they remain forever under the dominion of death. The subject is 
one of great interest and importance, and I am greatly pleased to learn that you have de- 
voted your learning and talents to its elucidation and given its results to the public." 

It should not escape notice, that the two eminent doctors mentioned, withheld their con- 
victions from their congregations. How many other ministers there are M'ho have become 
convinced of the same truths, and yet withhold their convictions from their people— who 
knows ? Scores of ministers, of different denominations, formerly preachers of orthodoxy, 
tiie names of many of whom I have lately learned, having become convinced of the same 
truths, are openly preaching them. 



Another says : I am deeply interested in the teachings of the Scriptures to know the true 
teaching of God's word. I rejoiced when I saw the first rays of light from your ' Theology 
« of the Bible ' shining forth in the darkness, and every succeeding ray has filled my heart 
with joy." 



Another says : " I should gladly remit for another copy to be sent to the author of Ecce 
Deus,'' whbse chapter on ' eternal punishments ' is the latest effort I have seen to make the 
worse appear the better cause, but for the fact that his name is withheld from the public." 



' Another says : " Friend G. is a zealous opponent of the dogma of the immortal soul, but 
strange to say, he will insist on the existence of personal devils— Big Devil and little devils. 
I think your book may cure him. He is so thoroughly possessed with the (belief) devil that 
he will die hard. Your book exactly meets the wants of the times." 



Another : "-I have for a long time felt the need of such a work, so that one can see for 
himself what the original is." 



Another : " It is just what I have been looking for these twenty years. I have Pike's 
Bible Student's Concordance, but it does not supply my wants. In 1844 I was expelled from 
the Baptist Church for answering the pastor a question—' How do the wicked dead get a 
resurrection ? ' The question was given to a deacon of the church—' If it requires the power 
of God to bring up the righteous how do the wicked get up ? ' I went home, after hearing 
the question, took my Concordance and Bible and went to work, and, after a thorough ex- 
amination, answered his question—' That none but those who were accounted worthy to 
attain that world and the resurrection from the dead through Jesus Christ, would ever live 
again.' And I commenced to talk about the subject, and for that reason I was expelled from 
the Baptist Church. I thank you for your labors, and may your book be the means of stay- 
ing the inroads of infidelity now sweeping over the land." I was struck with the last 
clause of this letter, from its coincidence with what I had before learned of a gentleman in 
New York city. He was educated for the Romish priesthood, but had deserted it and had be- 
come an infidel. After having the book awhile, he said to a friend, ' If I had had the Chan- 
cellor's book I should have had a stopping-place." 



Another : " It is just the book needed. It fills a vacuum long needed to be filled." 



Another : ' To my mind your translation demonstrates that none but the righteous will be 
raised to life. It is to me a great satisfaction to see tliat there is a perfect harmony in the 
Scriptiires on this as well as other doctrines." 



NOTICES OF THEOLOGY OF THE BIBLE. 3 

Another : " It is just the wfirk that is needed for the times, and comes from the right 
source." 



Another: "I have hoped for years to see some one duly qualified by a knowledge of the 
originals, give the world a correct, unbiased version of the Bible, but I had about given up 
the expectation. I think such a work will never issue from the theological schools." 



Another: I want it [the book]. I have beeu reading M-ith increasing interest for fifteen 
j-ears past, and when I tell my neighboring church members what I find by reading, they 
assure me, in very zealous asservations, that I am reading myself backward into darker 
ignorance. I still go it. Yours, for the whole truth." 



A letter to a friend, shown to me, speaking of the book, says : " Evincing great learning 
it is a monument of patience and industry, in the production of which the Chancellor has 
spared neither pains nor time. Please extend to him, when you see him, my gratitude for 
this invaluable treasure.." 



A letter from a lady to a friend says: " We have purchased Halsted's ' Theology of the 
Bible.' For myself and my husband I give you sincere thanks, that through your instrumen- 
tality we have received the only theological teaching worth having. You cannot tell how 
futile our orthodoxy appears after the reception of one which shows the Scriptures so plain: 
that brings what once seemed to us conflicting passages to harmonize so perfectly ; that, 
in short, has proved to us that the Bible is a reasonable book, one that commends itself to 
our judgment as reasonable beings, which never can be said, truthfully, of orthodox creeds. 
I cannot conceive how any one who has been in bondage to a belief so revolting in its na- 
ture to all our holiest aspirations, should withhold their rejoicing, when convinced that a 
theory so tormenting has been torn from its foimdation. In conversing with a neighbor, 
a few days since, she said, in all her life she had never heard the Scriptures taught so plainly ; 
that it was surpassing strange to her how certain texts could be brought to harmonize so 
perfectly in which nothing but discord had appeared before." 



Another says : " It is a mine of wealth to the searcher after truth." 



Another calls it " a mine of bible phraseology traced to its foundations." 



Another says : I have been much interested in your book and find that it fills up a gap 
long needed to be filled," 



Another says of the book : " I have spent all the time I could command in its perusal, and 
I have to say, that it is the most conclusive and elaborate work of the kind I have yet seen ; 
calculated to forever set at rest the true meaning of such words, employed in the Old and 
New Testaments, as have been so most wretchedly perverted by theologians, and made to 
convey ideas the most grotesque and absurd, and to nullify the teachings of holy writ on all 
the doctrines therein set forth ; and, by such monstrous perversions, have maligned and re. 
presented the Deity as a most implacable foe to humanity ; delighting in the endless torture 
of the [orthodox] immortal souls he has been pleased to create for his own glory ; with an 
endless train of substitutes ; in consequence of which, the Christianity of the present day 
is degraded below the level of heathen mytnology." 



Another says of the book: " It establishes, beyond all reasonable controversy, that none 
tbut lieriglitreous dead will ever be revived from the dead : that life from the dead to the 



4 



NOTICES OF THEOLOGY OF THE BIBLE. 



wicked was not knpwn to the patriarchs, prophets, nor to the inspired men of the New 
Testament ; that the righteous only will come from the gates of death ; that to all others 
death is a finality." 



I give an apostrophe of that great man and eminent Christian, M. Neckar: "Eternal 
punishment ! [meaning orthodoxy's theory of punishment in conscious existence]. Power 
almighty ! Do they who entertain such an idea know thee ? Poor miserable man, exposed 
to the seductions of error and the storms of the passions ! Poor miserable creature, who 
has so many conflicts to sustain and is armed with such feeble weapons ! " 

Professor Hiidson, formerly a preacher of orthodoxy, renounced it and published a book 
against it, in which he says he has heard Presbyterian clergymen say they dared not think 
on eternal punishment, lest they should disbelieve it. No wonder they dared not. What ! 
the sanction, wages, penalty of a law for a worm for a moment of time, an eternity of 
misery I God forgive the thought and change the heart that conceives it. God says we are 
worms, grasshoppers, and that death is the sanction, wages, penalty of his law for us against 
sin. 

Let the true motive presented in God's word be set before men; let their minds be set 
free from the debasing influence of fear of orthodoxy's hell, and their thoughts and aspira. 
tions ennobled and elevated by the promise and hope of resurrection to immortality, to a life 
wherein " there shall be no more death, neither sorrow, nor crying, neither shall there be 
any more pain," and primitive Christianity will be brought back, and its spread and con- 
quests be again as rapid and extensive as they were at first. With such as have not been* 
totally disqualified, by false teachings or otherwise, from being persuaded by such a motive, 
crime, and fraud, and hypocrisy, and intentional sin will cease. If there be any so disquali- 
fied, they will not be accounted worthy to obtain that world and the resurrection from the 
dead," Luke 20 : 35 ; or, in the language of Lxike21 : 36, will not be accounted worthy 
to stand before the son of man." 



J 



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